illal al sharaie - reasons for the laws - volume 1 - part...

Chapter 1The reason due to which Allah(azwj) Mightyand Majestic Exchanged the Punishmentfrom the people of Yunus(as ) and it washovering above them, and the Punishmentwas never Exchanged from a communityother than theirs

In the Name of Allahazwj the Beneficent, the Merciful. ThePraise is for Allahazwj Lordazwj of the Worlds, and Blessing beupon our Chief Muhammadsaww and hissaww Purified Pro-genyasws, and greetings with abundant greetings.

Ali Bin Ahmad Bin Muhammad narrated to us, fromMuhammad Bin Abu Abdullah Al Kufy, from Musa Bin Imran AlNakhai’e, from his uncle Al Husayn Bin Yazeed Al Nowfaly,from Ali Bin Saalim, from his father, from Abu Baseer whosaid,

‘I said to Abu Abdullahasws, ‘For which reason did Allahazwj

Mighty and Majestic Exchange the Punishment from the peopleof Yunusas, and it had hovered over them, and that was neverdone with other than them from the communities?’ SoImamasws said: ‘Because it was in the Knowledge of Allahazwj

Mighty and Majestic that it would be Exchanged from themdue to their repentance. But rather, left alone Yunusas to givethe news of that, because the Mighty and Majestic Wanted thatheas should devote himselfas to Hisazwj worship in the belly ofthe whale, so that it would Obligate by that hisas Rewards andhisas prestige’.1

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed nar-rated to us, from Muhammad Bin Al Hassan Al Saffar, fromMuhammad Bin Al Husayn Bin Abu Al Khatab, from Al Hassan

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Bin Ali Ibn Fazal, from Abu Al Maghra Hameed Bin Al Masny AlAjaly, from Sama’at,

(The narrator says that he had) heard himasws (theImamasws) and heasws was saying: ‘The Punishment was notTurned back from the people it have hovered over, except forthe people of Yunusas’. So I asked, ‘Was it hovering abovethem?’ So heasws said: ‘Yes, to the extent that they could havegrabbed it with their hands’. I said, ‘So how was that?’ Heasws

said: ‘It was in the Affirmed Knowledge of Allahazwj Mighty andMajestic of which Heazwj did not Notify anyone that Heazwj

would be Exchanging it from them’.21 Al Illal Al Sharaie – V 1 Ch 66 H 12 Al Illal Al Sharaie – V 1 Ch 66 H 2

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Chapter 2The reason due to which Ismail Bin Hiz-keel(as) was named as ‘The Truthful of thepromise’.

My father narrated to me, from Sa’d Bin Abdullah, fromYaqoub Inb Yazeed, from Ali Bin Ahmad Bin Ashem, from Su-leyman Al Ja’fary,

Abu Al-Hassan Al Rezaasws having said: ‘Do you know why Is-mailas was named as ‘the truthful’?’ I said, ‘I do not know’.Heasws said: ‘Heas had promised a man, so he sat waiting forhim for a year’.3

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed nar-rated to us, from Muhammad Bin Al Hassan Al Saffar, fromYaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr andMuhammad Bin Sinan, from the one who mentioned it,

Abu Abdullahasws has said: ‘The Ismailas whom Allahazwj

Mighty and Majestic Speaks of in Hisazwj Book [19:54] Andmention Ismail in the Book; he was truthful in (his)promise, and he was a Rasool, a Prophet – was not IsmailBin Ibrahimas, but heas was a Prophetas from the Prophetsas

whom Allahazwj had Sent to hisas people. So, they seized himas

and scraped the skin off hisas head and face. So an Angel cameover to himas and said: ‘Allahazwj Mighty is Hisazwj Majesty,Sent me to youas, therefore order me with whatever you so de-sire to’. So heas said: ‘For meas is an example with what hasbeen done, with Al-Husaynasws’.4

My father narrated to us, from Sa’d Bin Abdullah, fromYaqoub Ibn Yazeed, from Muhammad Bin Sinan, from AmaarBin Marwan, from Sama’at, from Abu Baseer,

Abu Abdullahasws has said: ‘Ismailas was a Rasoolas, aProphetas. Hisas people overcame himas. So they scraped off

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hisas skin off hisas face, and scalped hisas head. So a Messen-ger from the Lordazwj of the Worlds came to himas and said tohimas: ‘Youras Lordazwj Conveys Hisazwj Greetings to youas andis Saying: “Iazwj have Seen what has happened with youas”,and Heazwj has Commanded me to obey youas. Therefore, orderme with whatever you so desire’. So heas said: ‘There happensto be for meas, an example, with Al-Husaynasws Ibn Aliasws’.5

My father narrated to us, from Muhammad Bin Yahya AlAtaar, from Muhammad Ibn Ahmad Bin Yahya Bin Imran AlAshary, from Muhammad Bin Al Husayn, from Musa BinSa’adan, from Abdullah Bin Al Qasim, from Abdullah Bin Sinanwho said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww prom-ised a man to (beat a) rock, so hesaww said: ‘Isaww will be (wait-ing) for you over here until you come’. Heasws said: ‘The sun in-tensified unto himsaww, so hissaww companions said, ‘O Rasool-Allahsaww! Yousaww should move over to the shade’. Hesaww

said: ‘Isaww promised him to be over here, and if he does notcome, the break of promised would be from him’.6

3 Al Illal Al Sharaie – V 1 Ch 67 H 14 Al Illal Al Sharaie – V 1 Ch 67 H 25 Al Illal Al Sharaie – V 1 Ch 67 H 36 Al Illal Al Sharaie – V 1 Ch 67 H 4

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Chapter 3The reason due to which the people came tobe more numerous than the Children ofAdam(as)

My father narrated to us, from Muhammad Bin Yahya AlAtaar, from Muhammad Ibn Ahmad Bin Yahya Bin Imran AlAshary, from Musa Bin Ja’far Al baghdady, from Ali IbnMa’bad, from Ubeydullah Bin Al Abdullah Al Dahqan, fromDarast, from Abu Khalid who said,

‘Abu Abdullahasws was asked, ‘Are the people more numer-ous or the Children of Adamas?’ So heasws said: ‘The people’. Itwas said, ‘And how is that?’ Heasws said: ‘Because you, whenyou said, ‘the people’, you included Adamas among them, andwhen you said, ‘Children of Adamas’, so you left Adamas anddid not include himas with hisas sons. Therefore, it is due tothat, the people came to be more numerous than the Childrenof Adamas and you included himas with them. And when yousaid ‘Children of Adamas’, Adamas was deficient (one less) fromthe (number of the) people’.77 Al Illal Al Sharaie – V 1 Ch 68 H 1

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Chapter 4The reason due to which the Prophet(saww)did not speak with the Wisdom upon comingto this world

Abu Abdullah Muhammad Bin Shazan Bin Ahmad Bin UsmanAl Barwzy, from Abu Ali Muhammad Bin Al Haris Bin Sufyan AlHafiz Al Samarqandy, from Salih Bin Saeed Al Tirmizi, fromAbdul Man’am Bin Idrees, from his father, from Wahab BinManbah Al Yamani who said,

‘A Jew asked the Prophetsaww, so he said, ‘OMuhammadsaww! Were yousaww a Prophetsaww (Mentioned) inthe Mother of the Book before yousaww were Created?’ Hesaww

said: ‘Yes’. He said, ‘And these are your companions, the Be-liever, are Written with youazwj before yousaww were Created?’Hesaww said: ‘Yes’.

He said, ‘So what is yoursaww glory upon yoursaww claim thatyousaww did not speak with the Wisdom when yousaww cameout from the belly of yoursaww motheras like what Isa BinMaryamas spoke, and yousaww were a Prophetsaww beforethat?’

So the Prophetsaww said: ‘Mysaww matter is not like the mat-ter of Isaas Bin maryamas. Isaas Bin Maryamas, Allahazwj

Created himas from a mother and there was no father to himas,just as Heazwj Created Adamas without a father or mother. Andif Isaas, when heas came out from the belly of hisas motheras,had not spoken with the Wisdom, there would not have been anexcuse for hisas mother in the presence of the people, andsheas had come up with himas without a father, and they wouldhave seized heras just as they had seized the likes of heras be-fore heras, from the chaste ones. Therefore, Allahazwj Mighty

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and Majestic Made hisas speech as an Proof/Sign for hisas

motheras’.88 Al Illal Al Sharaie – V 1 Ch 70 H 1

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Chapter 5The reason due to which the disciples (ofIsa(as) were named as ‘Hawariyeen’; and thereason due to which the Christians werenamed as ‘Nasaara’

Abu Al Aban Muhammad Bin Ibrahim Bin Is’haq Al Talaqany,from Ahmad Bin Muhammad Bin saeed A lKufy, from Ali Bin AlHassan Bin Ali Bin Fazal, from his father who said,

‘I said to Abu Al-Hassan Al-Rezaasws, ‘Why were the disciplescalled the disciples?’ Heasws said: ‘With the people, they werebleachers, and they were termed as the ‘Al-Hawareen’ becausethey were bleachers who spared no effort in purifying theirclothes from the dirt with the washing, and it is a name derivedfrom the (white) bread of ‘Al-Hawaar’. And as for with usasws,the disciples were named as ‘Al-Hawariyeen’ because theywere sincere among themselves, and were sincere from thedirt of the sins, with the preaching and the Remembrance’.

So I said to himasws, ‘So why were the Christians called ‘Nas-aara’?’ Heasws said: ‘Because they were from a town, the nameof it was Nasarat’, from the country of Syria, in which descen-ded Maryamas, and there descended in it Isaas, after their re-turn from Egypt’.9

9 Al Illal Al Sharaie – V 1 Ch 72 H 1

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Chapter 6The reason due to which it is not Permiss-ible to hit the children upon their crying

Abu Ahmad Al qasim Bin Muhammad Bin Ahmad Al Sirah AlHamdany narrated to us, from Abu Al Qasim Ja’far BinMuhammad Bin Ibrahim Al Sarandayni, from Abu Al HassanMuhammad Bin Abdullah Ibn Haroun Al Rasheyd at Al Halb,from Muhammad Bin Adam Bin Abu Ayas, from Ibn Abu Zayb,from Nafau, from Ibn Umar who said,

‘Rasool-Allahsaww said: ‘Do not hit your children upon theircrying, for their crying for four months is a testimony thatthere is no god except for Allahazwj, and for four months is the‘Salawaat’ upon the Prophetas, and for four months it is a sup-plication for their parents’.10


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Chapter 7The reason for the drying up of the tears,and the hardening of the hearts, and theforgetting of the sins

Ahmad Bin Al Hassan Al Qatan, from Ahmad Bin MuhammadBin Saeed Al Hamdany, from Ali Bin Al Hassan Bin Fazal, fromhis father, from marwan Bin Muslim, from Sabit Bin AbuSafiya, from Sa’ad Al Khafaf, from Al Asbagh Bin Nabata whosaid,

‘Amir Al-Momineenasws said: ‘The tears do not dry up exceptdue to the hardening of the hearts, and the hearts do notharden except due to the abundance of the sins’.11

My father narrated to us, from Muhammad Bin Yahya AlAtaar, from Al Maqryy Al Khurasany,

(It has been narrated) from Ali son of Ja’farasws, from hisasws

brotherasws Musaasws Bin Ja’farasws, from hisasws fatherasws

having said: ‘Allahazwj Mighty and Majestic Revealed untoMusaas: “O Musaas! Do not be joyful at the abundance of thewealth, nor leave Myazwj Remembrance on every situation, forthe abundance of the wealth would make youas forgetful of thesins, and the neglect of Myazwj Remembrance hardens theheart”.12

11 Al Illal Al Sharaie – V 1 Ch 74 H 112 Al Illal Al Sharaie – V 1 Ch 74 H 2

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Chapter 8The reason for the deformities in theirCreation

My father said, ‘Muhammad Bin Yahya Al Ataar narrated tous, from Muhammad Bin Ahmad Bin Muhammad, from his fath-er, from Al-Hassan Bin Atiya, from Ibn Abu Azafar Al Sayrafiwho said,

‘Abu Abdullahasws said: ‘Do you see these with deformitiesin their Creation?’ I said, ‘Yes’. Heasws said: ‘They are the oneswhose fathers went to their mothers during the menstru-ation’.13


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Chapter 9The reason due to which the disabilitiesmostly tends to be among the needy people

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromYaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, fromHafs Bin Bakhtary,

Abu Abdullahasws has said: ‘But rather, the disabilities hadbeen Made to be among the needy people so that they wouldnot hide it, and had it Made to be among the rich, they wouldhave concealed it’.14


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Chapter 10The reason of the coming out of the Believerfrom the Infidel, and the coming out of theInfidel from the Believer; and the reason forthe Believing doing the evil, and regardingthe Infidel doing the good

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromAhmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali BinFazal, from one of our companions,

Abu Abdullahasws has said: ‘Allahazwj Mighty and MajesticCreated fresh water and Created from it the people of Hisazwj

obedience, and Made the bitter water and Created from it thepeople of Hisazwj disobedience. Then Heazwj Commanded forthese two to be mixed, and so had it not been for that, neitherwould the Believer have begotten any except for a Believer,nor the Infidel except for an Infidel’.15

Muhammad Bin Al Husayn narrated to us, from MuhammadBin Al Hassan Al Saffar, from Muhammad Bin Al Husayn BinAbu Khatab, from Hamad Bin Isa, from Rabi’e Bin Abdullah IbnAl Jaroud, from the one who mentioned it,

Aliasws Bin Al-Husaynasws having said: ‘Allahazwj Mighty andMajestic Created the Prophetsas from the clay of Illiyeen and(as well as) theiras bodies, and Created the hearts of the Be-lievers from that very clay, and Created their bodies from be-sides that, and Created the Infidels from the clay of Sijjeen –their hearts as well as their bodies. So there was a mixture ofthe two clays, and from this is which the Believer begets an In-fidel, and the Infidel begets the Believer. And it is from herethat the Believers does the evil, and the Infidel does the gooddeeds – the hearts of the Believers incline towards what they

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have been Created from, and the hearts of the Infidels inclinetowards what they have been Created from’.16

Muhammad Bin Ali Majaylawiya narrated to us, fromMuhammad Bin Yahya Al Ataar, from Al Husayn Bin Al HassanBin Aban, from Muhammad Bin Awrama, from Amro Bin Us-man, from Al Manqary, from Amro Bin Sabit, from his father,from Habat Al Arny,

Aliasws has said: ‘Allahazwj Mighty and Majestic CreatedAdamas from the crust of the earth. Thus, from it is the marsh-land, and from it is the salt (sea), and from it is the good. Thus,it is like that in hisas offspring – the good and the bad’.17

Muhammad Bin Musa Bin Al Mutawakkal narrated to us,from Muhammad Bin Yahya, from Al Husayn Bin Al Hassan,from Muhammad Bin Awrama, from Muhammad Bin Sinan,from Ma’awy Bin Shareeh,

Abu Abdullahasws has said: ‘Allahazwj Mighty and MajesticCaused the water to flow, so Heazwj Said to it: “Be an ocean offresh water. Iazwj shall Create from you Myazwj Paradise andthe people of Myazwj obedience”. And Allahazwj Mighty andMajestic Caused the water to flow, so Heazwj Said to it: “Be asalty ocean. Iazwj shall Create from you Myazwj Fire and thepeople of Myazwj disobedience”. Then Heazwj Mixed these twotogether. So, from then the Believer comes out from the Infi-del, and the Infidel from the Believer. And had it not been forHimazwj Mixing these two, there would not have come out fromthis except for its like, nor from this, it's like’.18

My father said, ‘Sa’d Bin Abdullah narrated to us, fromAhmad Bin Muhammad Ibn Isa, from Al Hassan Bin Ali BinFazal, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws in a lengthyHadeeth, saying at the end of it: ‘Whatever is seen from therashness of your companions and their violation, so it is fromwhat has hit them from the tarnishing of the companions of theLeft, and whatever is seen from the good and the pious fromtheir adversaries and their dignity, so it is from the tarnishingof the companions of the Right’.19

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Muhammad Ibn Al Husayn BinAbu Al Khatab, from Muhammad Bin Sinan, from Abdullah BinSinan,

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(The narrator says) ‘I asked Abu Abdullahasws about the firstwhat Allahazwj Mighty and Majestic Created?’ Heasws said:‘The first of what Allahazwj Mighty and Majestic Created iswhat Heazwj Created from it everything’. I said, ‘May I be sacri-ficed for youasws! And what is it?’ Heasws said: ‘The water. Al-lahazwj Blessed and High Created the water as two oceans, oneof the two as fresh, and the other as salty. So when Heazwj

Created the two, Looked at the fresh, so Heazwj Said: “Oocean!” So it said: ‘At Yourazwj service!’ Heazwj Said: “In you isMyazwj Blessing, and Myazwj Mercy, and from you Iazwj shallCreated the people of Myazwj obedience and Myazwj Paradise”.

Then Heazwj Looked at the other, so Heazwj Said: “O ocean!”But, it did not answer. So Heazwj Repeated to it three times: “Oocean!” But it did not answer. So Heazwj Said: “Upon you isMyazwj Curse, and from you Iazwj shall Create the people ofMyazwj disobedience, and the ones who Iazwj Settle in Myazwj

Fire”. Then Heazwj Commanded the two of them so they inter-mingled’. Heasws said: ‘Thus, then the Believer comes out fromthe Infidel, and the Infidel comes out from the Believer’.20

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa,from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, fromAban Bin Usman and Abu Al Rabi’e

(The narrators) both raising it (to an Imamasws) having said,‘Allahazwj Mighty and Majestic Created water, so Made it to befresh, and Made from it the people of Hisazwj obedience. AndHeazwj Created bitter water, and Made from it the people ofHisazwj disobedience. Then Heazwj Commanded the two, sothey mixed. And had it not been for that, the Believer wouldnot have begotten except for a Believer, nor an Infidel exceptfor an Infidel’.21

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Chapter 11The reason for the sin and the Acceptance ofthe repentance

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ab-dullah Bin Muhammad, from his father, from Ahmad Bin AlNazar Al Khazaz, from Umar Bin Mas’ab, from Furat Bin AlAkhnaf,

Abu Ja’far Al-Baqirasws has said: ‘Had it not been thatAdamas sinned, the Believer would not have sinned, ever, andhad it not been that Allahazwj Turned to Adamas (with Mercy),Heazwj would not have Turned to a sinner, ever’.22


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Chapter 12The reason due to which there came to beintermingling and the differing among thepeople

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromMuhammad Bin Al Husayn Bin Abu Al Khatab, from Ja’far BinBasheyr, from Al Husayn Bin Abu Al A’ala, from Habeen, fromAl Saqat,

Abu Abdullahasws has said: ‘Allahazwj Blessed and High Tookthe Covenant of the servants, and they were shadows beforetheir births. So what acquaintances there was from the souls,is the intermingling (over here - in this world), and what aver-sions there was from them, is differing (over here)’.23

And by this chain, from Habeeb, from the one who reportedit,

Abu Abdullahasws has said: ‘What are you saying regardingthe souls that they are like conscripted soldiers. Thus,whatever was the acquaintances from these, there is inter-mingling (over here), and what was aversion from these, sothere is differing (over here)’. So I said, ‘We are saying that’.Heasws said: ‘So it is like that. Allahazwj Mighty and MajesticTook from the servants, their Covenants, and they were shad-ows before the births, and these are the Words of the Mightyand Majestic [7:172] And when your Lord brought forthfrom the Children of Adam, from their backs, their des-cendants, and Made them testify against themselves – upto the end of the Verse.

Heasws said: ‘So the one who accepted to Himazwj that daycame to intermingle over here (to ourasws Wilayah), and theone who denied it on that day, came to oppose Himazwj overhere’.24

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My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ay-oub Bin Noah, from Muhammad Bin Abu Umeyr, from AbdulA’ala, a slave of the progeny of Saam who said,

‘I heard Abu Abdullahasws saying: ‘Had the people knownhow was the Origination of the creation, no two would havediffered’.25

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Ab-dullah Al Kufy, from Abu Al Khayr Salih Bin Abu Hamaad, fromAhmad Bin Hilal, from Muhammad Bin Abu Umeyr, from AbdulMomin Al Ansary who said,

‘I said to Abu Abdullahasws, ‘There is a group of people whoare reporting that Rasool-Allahsaww said: ‘Differing amongmysaww community is a mercy’. So heasws said: ‘They havespoken the truth’. So I said, ‘If their differing is was a mercy,so their unity would be a Punishment’. Heasws said: ‘It is not aswhere you are going with it, or they are going with it. Butrather, the Intention of the Words of Allahazwj Mighty andMajestic [9:122] And it was not for the believers that theyshould go forth all together; why should not then a com-pany from every party from among them go forth thatthey may apply themselves to obtain understanding in re-ligion, and that they may warn their people when theycome back to them that they may be cautious – So Heazwj

Commanded that a number of them should go to Rasool-Al-lahsaww and interchange (come and go) to himas, so hesaww

would teach them. Then they should return to their people, sothey would teach others. But rather, what is intended is their(coming and going from) different cities, not differences in theReligion of Allahazwj. But rather, the Religion is one, but ratherthe Religion is one’.26

23 Al Illal Al Sharaie – V 1 Ch 79 H 124 Al Illal Al Sharaie – V 1 Ch 79 H 225 Al Illal Al Sharaie – V 1 Ch 79 H 326 Al Illal Al Sharaie – V 1 Ch 79 H 4

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Chapter 13The reason due to which there happens tobe vigour (spirit) in the Believers and theredoes not happen to be in their adversaries

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromYaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from IbnAzina,

Abu Abdullahasws, said, ‘I was in hisasws presence, so wementioned a man from our companions, so we said there isvigour in him. So heasws said: ‘It is from the sings of the Believ-er that there happens to be vigour in him’. So we said tohimasws, ‘Generally, there is vigour in our companions’. Soheasws said: ‘Allahazwj Blessed and High, during the time whenthey were particles, Commanded the companions of the Right,and you are they, that they should enter the Fire. So theyentered it, so they were affected by the glow. Thus, the vigouris from the radiance of that glow. And Heazwj Commanded thecompanions of the Left, and they are their adversaries, thatthey should enter the Fire, but they did not do it. So, from thenon there is coolness in them and grandeur in them’.27


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Chapter 14The reason for the bitterness in the twoears, and the sweetness in the two lips, andthe salinity in the two eyes, and the cold inthe nose

My father said, ‘Muhammad Bin Yahya narrated to us, fromMuhammad Bin Ahmad Bin Ibrahim Bin Hashim, from AhmadBin Abdullah Al Aqeel Al Qarshy, from Isa Bin Abdullah AlQarshy, raising the Hadeeth, said,

‘Abu Haneefa came over to Abu Abdullahasws, so heasws saidto him: ‘O Abu Haneefa! It has reached measws that you areanalogising?’ He said, ‘Yes, I do analogise’. Heasws said: ‘Donot analogise, for the first one who analogised was Iblees whenhe said, ‘[7:12] You have Created me of fire, while himYou Created of clay’.

He thus analogised between the fire and the clay, and hadhe compared the radiance of Adamas with the radiance of thefire, he would have recognised that merit of what was inbetween the two radiances, and the purity of one over theother.

But, analogise for me about your head and inform measws

about your two ears, why is there bitterness for these two?’ Hesaid, ‘I do not know’. Heasws said: ‘So, if you are not good atanalogising about your head, so how can you analogise aboutthe Permissible and the Prohibited?’ He said, ‘O sonasws ofRasool-Allahsaww! Inform me, what is it?’ Heasws said:‘Allahazwj Mighty and Majestic Made the two ears to be withbitterness (inside these), so that nothing would enter into theseexcept that it would die, and had it not been for that, the in-sects would have killed the son of Adamas.

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And Heazwj Made the two lips to be sweet so that he cantaste the sweet and the sour, and Made the two eyes with sa-linity because these two need to be lubricated, and had it notbeen for that, these would both melt away, and Made the noseto flow with cold liquid, that there would not be an illness inthe head except that it would exit via it, and had it not been forthat, the brain would have been heavy, and there would be ill-ness’.28

Ahmad Bin Al Hassan Al Qatan narrated to us, from AbdulRahman Bin Abu Hatim, from Abu Zara’at, from Hisham BinAmaar, from Muhammad Bin Abdullah Al Qarshy, from Ibn Sh-abrama who said,

‘I and Abu Haneefa came over to Ja’farasws BinMuhammadasws. So heasws said to Abu Haneefa: ‘Fear Al-lahazwj and do not analogise the Religion with your opinion, forthe first one to analogise was Iblees. Allahazwj Mighty andMajestic Commanded himla to Prostrate to Adamas, so hela

said, ‘[7:12] He said: I am better than he is: You haveCreated me of fire, while him You created of clay’.

Then heasws said: ‘Are you good at analogising your headfrom your body?’ He said, ‘No’. Ja’farasws said: ‘So informmeasws, for which reason did Allahazwj Make the saltiness to bein the two eyes, and the bitterness to be in the two ears, andthe stinking water to be in the two nostrils, and the sweetnessto be in the two lips?’ He said, ‘I do not know’. Ja’farasws said:‘Because Allahazwj Blessed and High Created the two eyes, soHeazwj Made the two of these to be lubricated, and Made thesalinity in these two as a Favour upon the son of Adamas, andhad it not been for that, they would have melted; and Made thetwo ears to be with bitterness, and had it not been for that, theinsects of the earth would have entered into these and eatenhis brain; and Made the water to be in the two nostrils fromthe breaths to ascend and descend, and for discerning the windfrom it, the aromatic from the pungent; and Made the sweet-ness to be in the two lips for the son of Adamas to taste thepleasure of his food and his water’.

Then Ja’farasws said to Abu Haneefa: ‘Inform measws aboutthe term, the beginning of which is association (Shirk) and theend of it is belief?’ He said: ‘I do not know’. Heasws said: ‘It isthe term, ‘There is not god except for Allahazwj’ – if you were to

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say, There is no God’ it would constitute association (shirk),and if you were to say, ‘Except Allahazwj’, it would constitutebelief’.

Then Ja’farasws said: ‘Woe be unto you! Which of the two ismore grievous, killing the soul or adultery?’ He said, ‘Killingthe soul’. Heasws said: ‘But Allahazwj Mighty and Majestic hasAccepted two testimonies with regards to the killing of thesoul, and does not Accept for the adultery except for four’.

Then heasws said: ‘Which of the two is greater, the Prayer orthe Fast?’ He said, ‘The Prayer’. Heasws said: ‘So what aboutthe menstruating woman who has to fulfill (pay back) the(missed) Fasts, and does not have to fulfill the (missed) Prayer?So how can the analogy stand for you. Therefore, fear Allahazwj

and do not analogise’.29

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromAhmad Bin Abu Abdullah Al Barqy, from Muhammad Bin Ali,from Isa Bin Abdullah Al Qarshy – raising it, said,

‘Abu Haneefa came over to Abu Abdullahasws, so heasws saidto him: ‘O Abu Haneefa, it has reached measws that you analo-gise?’ He said, ‘Yes, I do analogise’. So heasws said: ‘Woe beunto you! Do not analogise. The first one to analogise wasIblees. ‘[7:12] He said: I am better than he is: You haveCreated me of fire, while him You created of clay’. He ana-logised in what is between the fire and the clay, and had hecompared the radiance of Adamas with the radiance of the fire,he would have recognised the merit of what is between the tworadiances, and the purity of one of the two over the other.

But, analogise your head for measws, from your body. Informmeasws about your ears, why is there bitterness for the two ofthem, and about your eyes, why is there salinity for the two ofthem, and about your lips, why is there sweetness for the twoof them, and about your nose, why is there cold for it?’ So hesaid, ‘I do not know’. So heasws said to him: ‘You are not goodat analogising your head, so how can you analogise about thePermissible and the Prohibited?’

So he said, ‘O sonasws of Rasool-Allahsaww! Inform me, how isthat?’ So heasws said: ‘Allahazwj Blessed and High Made thetwo ears to be with bitterness so that nothing would enter intoit except that it would die, and had it not been for that, the in-sects would have killed the son of Adamas; and Made the two

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eyes to be with salinity, because these two need to be lubric-ated, and had it not been for the salinity, they would havemelted; and Made the two lips to be with sweetness so that theson of Adamas would find the food to be sweet and sour; andMade the nose with flowing liquid so that there would not bean illness in the head except that it would come out, and had itnot been for that, the brain would be heavy and with illness’.

Ahmad Bin Abu Abdullah said, ‘And some of them have re-ported that heasws said with regards to the two ears: ‘There isno willingness for the treatment’. And heasws said regarding asubject matter mentioning the two lips: ‘The saliva is for dis-cerning between the food and the drink’. And heasws said withregards to the mention of the nose: ‘Had it not been for thecold and what flows from it, or else the brain would melt fromthe overheating’.30

And Ahmad Bin Abu Abdullah, from Ma’az Bin Abdullah, fromBasheer Bin Yahya Al Aamiri, from Ibn Abu Layli who said,

‘I and Al-No’man (Abu Haneefa) came over to Ja’far BinMuhammadasws. So heasws welcome us and said: ‘O Ibn AbuLayli! Who is this man?’ I said, ‘May I be sacrificed for youasws!This is a man from the people of Al-Kufa. For him is an opinion,and consideration, and the helm (of the people)’. Heasws said:‘Perhaps he is the one who analogises the things by hisopinion’.

Then heasws said: ‘O No’man! Are you good at analogisingyour own head?’ He said, ‘No!’ Heasws said: ‘So what Iasws seeis that you are not good at analogising anything, nor are yourightly guided unless from the presence of someone other thanyou. So, do you know from what (reason) is the salinity in thetwo eyes, and the bitterness in the two ears, and the coldnessin the two nostrils, and the sweetness in the mouth?’ He said,‘No’. Heasws said: ‘So, do you know the term, the beginning ofit is infidelity, and the end of it is belief?’ He said, ‘No’. Ibn AbuLayli said, ‘So I said, ‘May I be sacrificed for youasws! Do notleave us in blindness from that and described it for us’.

Heasws said: ‘Yes. Myasws fatherasws narrated to measws,from hisasws forefathersasws, that Rasool-Allahsaww said:‘Allahazwj Blessed and High Created the eyes of the son ofAdamas upon the lubricants, so Heazwj Made the salinity to betherein, and had it not been for that, they would both melt

24

away, and there would not occur in them anything from thespeck except that it would hurt the two eyes, and it is the salin-ity which makes the speck to flow away. And Heazwj made thebitterness to be in the two ears as a veil for the brain. Thus,there is none from an insect which occurs in the two ears ex-cept that it seeks to exit from these, and had it not been forthat, the brain would have melted. And Heazwj Made the sweet-ness to be in the mouth as a Favour from Allahazwj from theson of Adamas for him to taste the pleasures of the food andthe drink. And as for the term, the beginning of which is infi-delity and the end of it is belief, so these are the words, ‘Thereis no god except for Allahazwj’ – the beginning of it is infidelity,and the end part of it is belief’.

Then heasws said: ‘O No’man! Beware of the analogy, formyasws fatherasws narrated to measws, from hisasws forefath-ersasws that Rasool-Allahsaww said: ‘The one who analogisesanything from the Religion by his opinion, Allahazwj would Pairhim with Ibleesla in the Fire, for hela was the first one to analo-gise when hela said ‘[7:12] You have Created me of fire,while him You created of clay’. Therefore, leave the opinionand the analogy, and what the people are saying, those whohave not evidence regarding the Religion of Allahazwj. Thus,the Religion of Allahazwj cannot be manifested by the opinionand the analogies’.31

My father and Muhammad Bin Al Hassan narrated to us,from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Bar-qy, from Abu Zuhayr Bin Shabeeb Bin Anas, from one of hiscompanions,

From Abu Abdullahasws, (the narrator) said, ‘I was in thepresence of Abu Abdullahasws when a young boy from Kindacame over. So he asked for a Verdict with regards to a ques-tion, so heasws issued a Verdict in it. So I recognised the boyand the question posed. I proceeded to Al-Kufa and went overto Abu Haneefa, and there was that very boy from Kinda, seek-ing a Verdict with regards to that very question. So he issued aVerdict with regards to it opposite to what Abu Abdullahasws

had issued. So I stood up to him and said, ‘Woe be unto you, OAbu Haneefa! I was on Hajj this year and went over to Abu Ab-dullahasws to greet himasws, and I found this very boy seeking aVerdict from himasws with regards to this very question, so

25

heasws issued a Verdict opposite to what you have issued’. Sohe said, ‘Ja’farasws Bin Muhammadasws does not know that Iam more knowledgeable than himasws. I have met the men andheard from their mouths that Ja’far Bin Muhammadasws is‘Sohafayy’ (Parchment person), taking the knowledge from theBooks!’ So I said to myself, ‘By Allahazwj! I shall go to Hajj,even if I have to crawl all the way’.

He said, ‘I was in a state of seeking the Hajj. So the Hajj(season) came up, and I performed the Hajj. Then I came overto Abu Abdullahasws, and related to himasws the speech. Soheasws laughed and said: ‘But, as for his words that Iasws am a‘Sohafayy’ (Parchment person), so he has spoken the truth, forIasws have read the Parchments of myasws forefather Ibrahimas

and Musaas’. So I said, ‘And who (else) has the likes of theseParchments’.

He (the narrator) said, ‘It was not long before there was aknock on the door, and there was a group of people in hisasws

presence. So heasws said: ‘O boy! Look, who that is’. So the boyreturned and said, ‘Abu Haneefa’. Heasws said: ‘Enter him in’.So he entered and greeted to Abu Abdullahasws. So heasws re-turned the greeting to him.

Then he said, ‘May Allahazwj Keep youasws well! Do youasws

allow me with regards to a seating?’ So heasws faced towardshisasws companions, narrating to them and did not turn to-wards him. Then he said for a second time, and the third, butheasws did not turn towards him. So Abu Haneefa sat downwithout hisasws permission. So when heasws knew that he hadseated, turned towards him and said: ‘Where is Abu Haneefa?’So it was said, ‘He is that one, may Allahazwj Keep youasws

well!’ So heasws said: ‘Are you the jurist of the people of Al-Iraq?’ He said, ‘Yes’. Heasws said: ‘By what do you issue Ver-dicts to them?’ He said, ‘By the Book of Allahazwj and the Sun-nah of Hisazwj Prophetsaww’.

Heasws said: ‘O Abu Haneefa! Do you understand the Book ofAllahazwj as it is its right to be understood, and do you recog-nise the Abrogating (Verses) and the Abrogated ones?’ He said,‘Yes’. Heasws said: ‘O Abu Haneefa, woe be unto you! You havemade a claim to a Knowledge which Allahazwj has not Made tobe with except for the Peopleasws of the Book it was Revealedupon.

26

And, woe be unto you! And it is not in the possession of, ex-cept for the special ones from the childrenasws of our Proph-etsaww. Allahazwj has not Made you to inherit a single Letterfrom Hisazwj Book. So, if you were what you are saying it to be,and it is not as you are saying it to be, so inform measws aboutthe Words of Allahazwj Mighty and Majestic [34:18] Travelthrough them nights and days, in security, where is that,from the earth?’ He said, ‘It is what is in between Makkah andMedina’. So, Abu Abdullahasws turned towards hisasws compan-ions and said: ‘Are you all not knowing that the people gettheir ways cut off (by bandits) in between Al-Medina andMakkah, so their possessions get seized and they are not se-cure upon their own selves and they are getting killed?’ Theysaid, ‘Yes’.

He (the narrator) said, ‘Abu Haneefa remained silent’. Soheasws said: ‘O Abu Haneefa! Inform me about the Words of Al-lahazwj Mighty and Majestic [3:97] and whoever enters itshall be secure, where is that, from the earth?’ He said, ‘TheKaaba’. Heasws said: ‘Do you know that Al Hajjaj Bin Yusuf,when he placed the catapult upon Ibn Al Zubeyr in the Kaabaand killed him, was he safe in it?’ He (the narrator said, ‘So hewas silent’.

Then heasws said to him: ‘O Abu Haneefa! When something isreferred to you which is neither in the Book and the Effects(Ahadeeth), and the Sunnah, how would you deal with it?’ Hesaid, ‘May Allahazwj Keep youasws well! I shall analogise andwork upon it with my opinion’. Heasws said: ‘O Abu Haneefa!The first one to analogise was Ibleesla the Accursed. Hela ana-logised to our Lordazwj Blessed and High, so hela said: ‘[7:12]He said: I am better than he is: You have Created me offire, while him You created of clay’. So Abu Haneefa wassilent.

Heasws said: ‘Which one is more filthy, the urine or the se-men?’ So he said, ‘The urine’. So heasws said: ‘So what is thematter that the people are bathing from the (discharge of) thesemen, and are not bathing from the urination?’ So was silent.

So heasws said: ‘O Abu Haneefa! Which of these two is high-er, the Prayer of the Fast?’ He said, ‘The Prayer’. Heasws said:‘So what is the matter that the menstruation woman fulfills

27

(pays back) her Fasts (laps ones) and does not fulfill her Pray-ers?’ So he was silent.

So heasws said: ‘O Abu Haneefa! Inform me about a manwhose slave girl gave birth, and from her was a daughter, andthere was (also) for him a free (woman) who not had givenbirth. The daughter went to visit her father. The man arose,after being free from the Dawn Prayer, and spent time with hiswife who was barren, and went to the bathroom. So the freewoman intended to plot against the slave woman and herdaughter, with the man. So she stood upon her with the heat ofthat water (semen), so applied it upon her whilst she wassleeping, and handled her like the man handles his wife. So shefell pregnant. Which thing is there with you with regards to it?’He said, ‘No, by Allahazwj! There is nothing with me with re-gards to this’.

So heasws said: ‘O Abu Haneefa! Inform me about a man whohad a slave girl and he married her to a slave of his, and theslave was absent. So there was a birth from a wife of his, and abirth for the slave man from the slave girl of his. The house col-lapsed upon the two and the master died, who will inherit?’ Sohe said, ‘May I be sacrificed for youasws! By Allahazwj, there isnothing with me with regards to this’.

Abu Haneefa said, ‘May Allahazwj Keep youasws well!Amongst us are a people at Al-Kufa who are claiming thatyouasws have ordered them with the disavowing (Tabarra) fromso and so, and so and so, and so and so’. So heasws said: ‘O AbuHaneefa, this is not the case, God Forbid’. He said, ‘May Al-lahazwj Keep youasws well! They are magnifying the matter withregards to the two of them’. Heasws said: ‘What do you wantmeasws to do?’ He said, ‘Write to them’. Heasws said: ‘Withwhat?’ He said, ‘Asking them to refrain from (Doing Tabarraupon) those two’. Heasws said: ‘They will not obey me’. He said,‘Yes (they will), may Allahazwj Keep youasws well, when youasws

are the writer and I am the messenger, they will comply withme’.

Heasws said: ‘O Abu Haneefa! Your insistence is nothing ex-cept for ignorance. How much (distance) is there betweenmeasws and Al-Kufa, in Farsakhs?’ He said, ‘May Allahazwj Keepyouasws well! What cannot be counted’. Heasws said: ‘Howmuch is there between measws and you?’ He said, ‘Nothing’.

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Heasws said: ‘You entered to be in myasws house, and asked tobe seated three times. But, Iasws did not permit you, so you satdown without myasws permission, in opposition to measws. Howwill they obey measws and they are over there, and Iasws amover here?’

He (the narrator) said, ‘He kissed hisasws forehead and wentout, and he was saying, ‘In the world of the people, I have notseen anyone more knowledgeable’.

So Abu Bakr Al-Khazramy said, ‘May I be sacrificed foryouasws! (What is) the answer with regards to the two ques-tions?’ So heasws said: ‘O Abu Bakr! [34:18] Travel throughthem nights and days, in security – with ourasws Al-Qaimasws of the Peopleasws of the Household. And as forHisazwj Words [3:97] and whoever enters it shall be secure– so the one who pledges allegiance to himasws, and wipesupon hisasws hand, and enters to be in the hold of hisasws com-panions, would be secure’.32

Al Husayn Bin Ahmad narrated to us, from his father, fromMuhammad Bin Ahmad, from Abu Abdullah Al Razy, from AlHassan Bin Ali Bin Abu Hamza, from Sufyan Al Hureyri, fromMa’az Bin Bishr, from Yahya Al Aamiry, from IBn Abu Layliwho said,

‘I came over to Abu Abdullahasws and with me was Al-No’man. So Abu Abdullahasws said: ‘Who is the one with you?’So I said, ‘May I be sacrificed for youasws! This is a man fromthe people of Al-Kufa. For him is a view, and command, and anopinion. He is called Al-No’man’. Heasws said: ‘Perhaps he isthe one who analogises the things by his opinion’. So I said,‘Yes’.

Heasws said: ‘O No’man! Are you good at analogising yourhead?’ So he said, ‘No’. So heasws said, ‘Iasws do not see yougood at (analogising) the things, not your Obligations, exceptfrom others. So, do you recognise a term, the beginning ofwhich is infidelity and the end of it is belief?’ He said, ‘No’.Heasws said: ‘So, do you recognise why is there salinity in thetwo eyes, and the bitterness in the two ears, and the coldnessin the two nostrils, and the sweetness in the two lips?’ He said,‘No’.

Ibn Abu Layli said, ‘So I said, ‘May I be sacrificed foryouasws! Explain for us the whole of what youasws have

29

described. Heasws said: ‘Myasws fatherasws narrated to measws,from hisasws forefathersasws, from Rasool-Allahsaww that:‘Allahazwj Blessed and High Created the eyes of the son ofAdamas from lubricants, and thus Heazwj Made the salinity tobe in these two, and had it not been for that, they would havemelted. So, it is the salinity which clears what occurs in theeyes, from the specks (particles). And Heazwj Made the bitter-ness to be in the two ears as a veil from the brain.

Thus, there is none from the insect which occur in it exceptthat it would seek for the way out, and had it not been for that,it would have arrived at the brain. And Heazwj Made the sweet-ness to be in the two lips as a Favour from Allahazwj Mightyand Majestic upon the son of Adamas, so he would find, by thatsaliva, the sweetness of the food of the meal, and the drinks.And Allahazwj Made the cold to be in the two nostrils, so thatthere would not be an illness in the head except that it wouldexit.

I said, ‘So what is the term, the beginning of which is infidel-ity, and the end of it is belief?’ Heasws said: ‘The words of theman, ‘There is no god except for Allahazwj’ – so the beginningof it is infidelity and the end of it is belief.

Then heasws said: ‘O No’man! Beware of the analogy, formyasws fatherasws narrated to measws, from hisasws forefath-ersasws, from Rasool-Allahsaww having said: ‘The one who ana-logises a thing with a thing, Allahazwj Mighty and Majesticwould Pair him with Ibleesla in the Fire, as hela was the firstone who analogised to hisla Lordazwj. Therefore, leave the opin-ions, and the analogies, for the Religion can neither be clari-fied with the analogies nor with the opinion’.33

28 Al Illal Al Sharaie – V 1 Ch 81 H 129 Al Illal Al Sharaie – V 1 Ch 81 H 230 Al Illal Al Sharaie – V 1 Ch 81 H 331 Al Illal Al Sharaie – V 1 Ch 81 H 432 Al Illal Al Sharaie – V 1 Ch 81 H 533 Al Illal Al Sharaie – V 1 Ch 81 H 6

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Chapter 15The reason due to which the people came tobe intellectuals and are not knowing

My father narrated to me, from Muhammad Bin Yahya AlAtaar, from Yaqoub Bin Yazeed, from Ahmad Bin AbuMuhammad Bin Abu Nasr, from Sa’albat Bin Maymoun, fromMoamar Bin Yahya who said,

‘I said to Abu Ja’farasws, ‘What is the matter that the peopleare intellectuals, and they are not knowing?’ Heasws said: ‘Al-lahazwj Blessed and High, when Heazwj Created Adamas, Madehisas term to be in front of hisas eyes, and his hopes to be be-hind hisas back. So when heas commits an error, his hopes areplaced in front of his eyes, and hisas term to be behind hisback. Thus, from then on, they are keeping intellect, but arenot knowing’.34


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Chapter 16The reason due to which Allah(azwj) Mightyand Majestic Expands the livelihood of thefools

My father narrated to us, from Muhammad Bin Yahya AlAtaar, from Ahmad Ibn Muhammad Bin Isa, from Ali Bin AlHakam, from Al Rabi’e Bin Muhammad Al Masly, from Abdul-lah Ibn Suleyman who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty andMajestic Expands the livelihood of the fools so that the intellec-tuals would learn from it that the world can neither be attainedby the intellect nor by the trickery’.35


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Chapter 17The reason due to which the human being isaggrieved and is sorrowful without a reason,and is happy and joyful without a reason

My father narrated to us, from Muhammad Bin Yahya AlAtaar, from Muhammad Bin Ahmad Bin Yahya, from Al HassanBin Ali, from Ibn Abbas, from Asbaat, from Abu Abdullah AlRahman who said,

‘I said to Abu Abdullahasws, ‘Sometimes I get aggrieved and Ineither recognise (it to be due to) the family, nor the wealth,not children; and sometimes I am happy, but I neither recog-nise (it to be due to) the family, not wealth, nor children’. Soheasws said: ‘There is no one except that with him is an Angeland a devil. So when he is happy, then than Angel is near tohim, and if he is aggrieved, then that devil is near to him. Andthese are the Words of Allahazwj Blessed and High [2:268]The Satan promises you the poverty and enjoins you tobe immoral, and Allah Promises you Forgiveness fromHimself and Grace; and Allah is Capacious, Knowing’.36

My father narrated to us, from Muhammad Bin Yahya AlAtaar, from Ja’far Bin Muhammad Bin Maalik, from Ahmad BinMadayn from the children of Malik Bin Al Haris Al Ashtar, fromMuhammad Bin Amaar, from his father, from Abu Baseer whosaid,

‘I came over to Abu Abdullahasws and with me was a manfrom our companions. So I said to himasws, ‘May I be sacrificedfor youasws, O sonasws of Rasool-Allahsaww! I get aggrieved andsorrowful without realising the reason for that?’

Abu Abdullahasws said: ‘That grief and the happiness arriveto you from usasws, because, weasws, when there enters grief orjoy unto us, that would enter upon you (as well), because

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weasws and you all (Shiah) are from the Light of Allahazwj

Mighty and Majestic, and Heazwj Made ourasws clay and yourclay as one, and had your clay been left alone just as it hadbeen Taken, usasws and you all would have been the same, but,your clay was mixed up with the clay of your enemies. Had itnot been for that, you would not have committed a sin, ever.

He (the narrator) said, ‘I said, ‘May I be sacrificed foryouasws! Will our clay and our Light return to what it was atthe beginning?’ So heasws said: ‘By Allahazwj, (It will) O AbuAbdullah! Inform me about these rays which are apparent fromthe disc (sun) when it emerges, are these connected to it ordistant from it?’ So I said to himasws, ‘May I be sacrificed foryouasws! But, these are distant from it’. So heasws said: ‘Is itnot the case when the sun disappears (sets) and the disc goesdown, return to it and are linked to just they were at the begin-ning, from it?’ So I said to himasws, ‘Yes’. So heasws said: ‘It islike that, by Allahazwj! Ourasws Shiah are from the Light of Al-lahazwj, Created and to Himazwj they would be returning. By Al-lahazwj! You all would be meeting with usasws on the Day ofJudgement, and weasws would be interceding, and you allwould be interceded for; and by Allahazwj! You all would be(sought for) to be interceding for, so you would be interceding.And there is none from a man among you except that the Firewould be Raised upon his left and the Paradise upon his right,so he would be entering his beloved ones into the Paradise,and his enemies into the Fire’.37


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Chapter 18The reason for the forgetfulness and the re-membrance, and the reason for the resemb-lance of the man with his paternal uncle andhis maternal uncle

My father narrated to us, from Sa’ad Bin Abdullah, fromAhmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, fromAli Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws, so I said to himasws, ‘Sometimesthe man resembles his paternal uncle, sometimes his father,sometimes his maternal uncle’. So heasws said: ‘The water ofthe man is white, thick, and the water of the woman is yellow,light. So if the water of the man overcomes the water of thewoman, the man would resemble his father and his paternaluncles, and if the water of the woman overcomes the water ofthe man, the man would resemble his maternal uncles’.38

Ali Bin Hatim informed me with regards to what he wrote tome, from Al Qasim Ibn Muhammad, from Hamdan Bin AlHusayn, from Al Husayn Bin Al Waleed, from Ibn Bakeyr, fromAbdullah Bin Sinan,

(The narrator says), ‘I said to Abu Abdullahasws, ‘The birthresembling its father, and its mother’. Heasws said :’If the wa-ter of the man preceded the water of the woman, so the birthwould resemble its father and its paternal uncle, and if the wa-ter of the woman preceded the water of the man, the manwould resemble its mother and its maternal uncle’.39

Abu Al Abbas Bin Ibrahim Bin Is’haq Al Talaqany narrated tous, from Muhammad Bin Yusuf Al Khalal, from Abu Ja’farMuhammad Bin Al Khaleel Al Makhramy, from Abdullah BinBakr Al Sahmy, from Hameed Al Taweel, from Anas Bin Malikwho said,

35

‘I heard Abdullah Bin Salam coming over to Rasool-Al-lahsaww, and he was working in the field, so he said, ‘I ask youabout three things which no one ought to know except for aProphetas or a successoras of a Prophetas. What is the first ofthe indications of the Hour, and what would be the first meal ofthe people of the Paradise, and what makes the child to tendtowards (resembling) its father or its mother?’

Hesaww said: ‘Jibraeelas informed of it just now’. So he said,‘Does Jibraeelas (come to) inform yousaww?’ Hesaww said: ‘Yes’.He said, ‘That is an enemy of the Jews, from among the An-gels’. He (the narrator) said, ‘Then hesaww recited this Verse[2:97] Say: Who would be an enemy to Jibreel - for heRevealed it to your heart by Permission of Allah. As forthe first indications of the Hour, so it is a fire which would en-gulf the people from the east to the west. And as for the firstmeal to be eaten by the people of the Paradise, so it would becod liver; and if the water of the man precedes the water of thewoman, the child would tend towards him’.

He said, ‘I testify that there is god except for Allahazwj, and Itestify that yousaww are Rasool-Allahsaww’. The Jews are a slan-derous people, and if they come to know of my conversion toIslam, they would slander, if yousaww do not ask them aboutme beforehand’. The Jews came over to Rasool-Allahsaww, sohesaww said: ‘Which (what kind of) man is Abdullah Bin Sa-laam?’ They said, ‘The best of us, and the son of our best ones,and our chief, and the son of our chief’. Hesaww: ‘What is yourview if Abdullah were to profess to Islam?’ They said, ‘We seekRefuge of Allahazwj from that’. So Abdullah came out and said,‘I hereby testify that there is no god except for Allahazwj, and Ihereby testify that Muhammadsaww is Rasool-Allahsaww’. Theysaid, ‘He is the most evil of us, and the son of the most evil ofus’, and they dispersed. He said, ‘This is what I feared fromthem, O Rasool-Allahsaww’.40

Al Muzaffar Bin Ja’far Bin Al Muzaffar Al Alawy, from Ja’farBin Muhammad Bin Masoud, from his father, from Ali Bin AlHassan, from Muhammad Ibn Abdullah Bin Zarara, from AliBin Abdullah, from his father, from his grandfather,

Amir Al-Momineenasws has said: ‘The two water meet in thewomb, so whichever of the two was more, it goes on to re-semble it. So it the water of the woman is more, it goes on to

36

resemble its maternal uncles, and if the water of the man wasmore, it goes on to resemble is paternal uncles’.

And heasws said: ‘The water keeps turning (changing) forforty days in the womb. So the one who intends to supplicate toAllahazwj Mighty and Majestic, so he should do it in those forty(days) before it (a child) is Created’. Then Allahazwj Sends anAngel to the womb, so he seizes it and ascends with it to theMighty and Majestic. So he pauses from it wherever Allahazwj

so Desires it. So he says: ‘O my God! Male or female?’ So Al-lahazwj Mighty and Majestic Reveals unto him whatever Heazwj

so Desire, and the Angels writes it down, then says, ‘O my God!Wretched or happy?’ So Allahazwj Mighty and Majestic Revealsfrom that whatever Heazwj so Desires to, and he writes it down.So he says: ‘O my God! How much is its sustenance, and whatis its term?’ Then he writes it down, and writes down inbetween its eyes, everything that it would face in the world.Then he returns with it, and returns it back to the womb. Thus,these are the Words of Allahazwj Might and Majestic [57:22]No difficulty befalls upon the earth nor upon your ownsouls, but it is in a Book before We Bring it into exist-ence’.41

Ali Bin Ahmad Bin Muhammad narrated to us, from HamzaBin Al Qasim Al Alawy, from Ali Bin Al Husayn Bin Al Juneyd AlBazaz, from Ibrahim Bin Musa Al Fara’a, from Muhammad BinSowr, from Moamar, from Yahya Bin Abu Kaseer, from Abdul-lah Ibn Marat, from Sowban who said,

‘A Jew came over to the Prophetsaww and said to himsaww, ‘OMuhammadsaww! I am asking yousaww, so inform me!’ Sowbankicked his leg and said to him, ‘Say, O Rasool-Allahsaww!’ So hesaid, ‘I shall not call himsaww except with what hissaww familyhas named himsaww’.

So he said, ‘What is yoursaww view of the Words of theMighty and Majestic [14:48] The Day when the earth shallbe Changed into a different earth, and the skies (as well).Where would the people be on that day?’ Hesaww said: ‘In thedarkness besides the (plains of) Resurrection’. He said, ‘Sowhat is the first of what the people of the Paradise would beeating when they enter into it?’ Heasws said: ‘Cod liver’. Hesaid, ‘So what would be their drink upon the effects of that?’

37

Hesaww said: ‘The Salsabeel’. He said, ‘Yousaww have spokenthe truth’.

Shall I ask yousaww about something which no one wouldknow except for a Prophetsaww?’ Hesaww said: ‘And what is it?’He said, ‘The resembling of the child to his father and its moth-er’. Hesaww said: ‘The water of the man is white and thick, andthe water of the woman is yellow and thin. So if the water ofthe man were to overcome the water of the woman, the childwould be a male by the Permission of Allahazwj Mighty andMajestic, and it is from before that (the birth) the resemb-lances happen to be. And if the water of the woman were toovercome the water of the man, the child would come out as afemale by the Permission of Allahazwj Mighty and Majestic, andit is from before that (the birth) the resemblances happen tobe’. And hesaww said: ‘By the Oneazwj in Whose Hand is mysaww

soul, there wasn’t anything with mesaww with regards to this,from what you have questioned meas about, until Allahazwj

Mighty and Majestic Informed mesaww of it in this gathering ofminesaww’.42

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromAhmad Bin Muhammad, from Ibn Khalid Al Barqy, from Abuhashim Dawood Bin Al Qasim Al Ja’fary,

Abu Ja’far the Secondasws has said: ‘Amir Al-Momineenasws

came over and with himasws was Al-Hassanasws Bin Aliasws andheasws was reclined upon the hand of Salman. So heasws

entered the Masjid and was seated, and a man of beautiful ap-pearance and clothes came over. He greeted to Amir Al-Mom-ineenasws, so heasws returned the greeting to him. So he satdown, then said: ‘O Amir Al-Momineenasws! I shall ask youasws

about three questions, if youasws were to inform me aboutthese, I shall know that the community have rode uponyourasws matter what was rough upon them, and that they areneither secured in their world not in their Hereafter. And ifyouasws are upon another (did not inform me correctly), I shallknow that youasws and them are equal in starting evil’. So,Amir Al-Momineenasws said: ‘Ask measws about whatevercomes to you’.

He said: ‘Inform me about the man, when he sleeps, wheredoes his soul go, and about the man, how does he rememberand he forgets, and about the man, how does his children

38

resemble the paternal uncles and the maternal uncles?’ SoAmir Al-Momineenasws turned towards Al-Hassan Bin Aliasws,so heasws said: ‘O Abu Muhammadasws, answer him’. So Al-Hassanasws said: ‘As for what you have asked about from thematter of the man when he sleeps, where does his soul go to,so his soul gets suspended with the wind, and the wind getssuspended with the atmosphere up to the time when its ownerdoes not move to wake up. So if Allahazwj Mighty and MajesticPermits, that particular soul returned to its owner, the soul ispulled from the wind, and the wind gets pulled from the atmo-sphere. Thus, the soul settles in the body of its owner. And ifAllahazwj does not Permit then return of that particular soul toits owner, the atmosphere pulls the wind, and the wind pullsthe soul, so it does not return to its owner, up to the time ofthe Resurrection.

And as for what you asked about from the matter of the re-membrance and the forgetfulness, so if the heart of the man isin an enclosure, and upon the enclosure is a covering. So if hewere to send Blessings (Salawaat) upon the Prophetsaww, acomplete Salawaat, that covering is uncovered from that en-closure, so the man remember what he had forgotten.

And as for what you mentioned from the matter of the manwhose child resembles its paternal uncles and its maternaluncles, so if the man, when he comes to his wife with a tranquilheart, quiet veins, and a body which is not restless, and thatseed were to settle in that womb during that time, so the childwould come out resembling its father, and its mother. And if hewere to go to her with a heart other than a tranquil one, andveins other than quiet, and a restless body, that particular seedwould be restless in the middle of that womb. Thus it would fallupon a vein from the veins. So if it falls upon a vein from theveins of the paternal uncles, the child would resemble its pa-ternal uncles, and if it were to fall upon a vein from the veins ofthe maternal uncles, the child would resemble its maternaluncles’.

So the man said: ‘I hereby testify that there is no god exceptfor Allahazwj, and I will never cease to testify by that. I herebytestify that Muhammad is Rasool-Allahsaww and I will nevercease to testify by that; and I testify that youasws are a suc-cessorasws of Rasool-Allahsaww and the establisher with Hisazwj

39

Arguments after himsaww’ – and he gestured towards Amir Al-Momineenasws – and I will never cease to testify by that; and Ihereby testify that youasws are hisasws successorasws and theestablisher with Hisazwj arguments’ – and he gestured towardsAl-Hassanasws.

And I hereby testify that Al-Husaynasws is a successorasws ofhisasws fatherasws and the establisher with Hisazwj Argumentsafter youasws; and I hereby testify upon Aliasws Bin Al-Husaynasws and heasws is the establisher with the Command ofAl-Husaynasws after himasws; and I hereby testify uponMuhammadasws Bin Aliasws, that heasws is the establisher withthe Command of Aliasws Bin Al-Husaynasws; and I hereby testifyupon Ja’farasws Bin Muhammadasws that heasws is the establish-er with the Command of Muhammadasws Bin Aliasws; and Ihereby testify upon Musaasws Bin Ja’farasws that heasws is theestablisher with the Command of Ja’farasws BinMuhammadasws; and I hereby testify upon Aliasws BinMusaasws that heasws is the establisher of the Command ofMusaasws Bin Ja’farasws; and I hereby testify uponMuhammadasws Ibn Aliasws that heasws is the establisher withthe Command of Aliasws Bin Musaasws; and I hereby testifyupon Aliasws Bin Muhammadasws that heasws is the establisherof the Command of Muhammadasws Bin Aliasws; and I herebytestify upon Al-Hassanasws Bin Aliasws that heasws is the estab-lisher of the Command of Aliasws Bin Muhammadasws; and Ihereby testify upon a manajfj from the sons of Al-Husaynasws

that would neither be teknonymed nor named until hisasws

Command is manifested, so heasws would fill it (the earth) withjustice as it had been filled with tyranny beforehand. And thegreetings be upon youasws, O Amir Al-Momineenasws, and theMercy of Allahazwj and Hisazwj Blessings’.

Then he stood up and went away. So Amir Al-Momineenasws

said to Al-Hassanasws: ‘O Abu Muhammadasws! Follow him andsee where he is heading to’. So Al-Hassanasws Bin Aliasws wentout. So heasws (Abu Ja’far the Secondasws) said: ‘It was not, ex-cept that he placed his foot outside the Masjid, so it was notknow where he was from the earth of Allahazwj Mighty andMajestic’. So heasws returned to Amir Al-Momineenasws and lethimasws know of it. So heasws said: ‘O Abu Muhammadasws! Doyouasws recognise himasws?’ Heasws said: ‘Allahazwj, and

40

Hisazwj Rasoolsaww, and Amir Al-Momineenasws are more know-ing’. So heasws said: ‘He was Al-Khizrasws’.43

38 Al Illal Al Sharaie – V 1 Ch 85 H 139 Al Illal Al Sharaie – V 1 Ch 85 H 240 Al Illal Al Sharaie – V 1 Ch 85 H 341 Al Illal Al Sharaie – V 1 Ch 85 H 442 Al Illal Al Sharaie – V 1 Ch 85 H 543 Al Illal Al Sharaie – V 1 Ch 85 H 6

41

Chapter 19The reason due to which the intellect is one(similar) among a lot of the people

Ahmad Bin Muhammad Bin Isa Bin Ali Bin Al Husayn Bin AliBin Al Husayn Bin Ali Bin Abu Talib asws narrated to us, fromAbu Abdullah Muhammad Bin Ibrahim Bin Asbaat, from AhmadBin Muhammad Bin Ziyad Al Qatan, from Abu Al Tayb AhmadBin Muhammad Bin Abdullah, from Isa Bin Ja’far BinMuhammad Bin Abdullah Bin Muhammad Bin Umar son of AliBin Abu Talibasws, from his forefathers, from Umar BinAliasws,

(It has been narrated) from hisasws father Aliasws Bin AbuTalibasws having said: ‘The Prophetsaww was asked from whatdid Allahazwj, Majestic is Hisazwj Majesty, Create the intellect.Hesaww said: ‘Allahazwj Created it as an Angel which had headsof the number of the creatures who had been Created and oneswho would be Created up to the Day of Judgement. And foreach of the heads was a face to it, and for every top head was ahead of the intellect, and the name of that human being is in-scribed upon the face of that head; and on every face is a veilwhich is hung over it, and that veil does not get removed fromthat face until he is born and reached the limit of the man orthe limit of a woman. So when he reaches that, that veil is re-moved, and there occurs in the heart of this human being, aLight, so he understands the Obligations, and the Sunnah, andthe good and the bad. Indeed! The example of the intellect inthe heart is like the example of the lantern in the middle of thehouse’.44


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Chapter 20The reason for the creation of the organsand the faculties in the human being

Abu Al Abbas Muhammad Bin Ibrahim Bin Is’haq Al Talaqanynarrated to us, from Abu Saeed Al Hassan Bin Ali Al Adawy,from Abaad Bin Saheyb Bin Abaad Ibn Saheyb, from his father,from his grandfather, from Al Rabi’e, a companion Al Mansourwho said,

‘Abu Abdullahasws was present in the gathering of Al-Man-sour, and in his presence was a man from India reading booksof medicine. So Abu Abdullahasws listened to his recitation. Sowhen the Indian was free, he said to himasws, ‘O Abu Abdul-lahasws! Would you like anything from what is with me?’Heasws said: ‘No, for with measws is what is better than what iswith you’. He said, ‘And what is it?’ Heasws said: ‘Iasws cure theheat with the cold, and the cold with the heat, and the wet withthe dry, and the dry with the wet, and Iasws refer the matter,all of it, to Allahazwj Mighty and Majestic, and Iasws utilise whatRasool-Allahsaww has said, and know that the stomach is ahouse of illnesses, and that the diet is in itself a medication,and Iasws return the body to what it is accustomed to’.

So the Indian said, ‘And is the medicine other than this?’ SoAl-Sadiqasws said: ‘Is it your view that it is from the books ofmedicine that Iasws take (this knowledge from)?’ He said, ‘Yes’.Heasws said: ‘No, by Allahazwj! Iasws have not taken exceptfrom Allahazwj the Glorious. So, inform measws, am Iasws moreknowledgeable of the medicine or you?’ The Indian said, ‘No,but I am’. So, Al-Sadiqasws said: ‘Iasws shall ask you a fewthings’. He said, ‘Ask’.

Heasws said: ‘Inform measws, O Indian! Why does there hap-pen to be bonding (in between the bones) in the head? He said,

43

‘I don’t know’. Heasws said: ‘So why has the hair made to be ontop of the head?’ He said, ‘I don’t know’. Heasws said: ‘So whyis the forehead empty from hair?’ He said, ‘No’. Heasws said:‘So why are there lines and brows on the forehead?’ He said, ‘Idon’t know’. Heasws said: ‘So why are there eyelids on top ofthe eyes?’ He said, ‘I don’t know’. Heasws said: ‘So why are thetwo eyes like two almonds?’ He said, ‘I don’t know’. Heasws

said: ‘So why has the nose to be made in between them?’ Hesaid, ‘I don’t know’.

Heasws said: ‘So why are the holes (nostrils) at the bottom ofthe nose?’ He said, ‘I don’t know’. Heasws said: ‘So why has thelip and the moustached Made to be on top of the mouth?’ Hesaid, ‘I don’t know’. Heasws said: ‘So why are the front teethpointed, and the molars flat, and the canines long?’ He said, ‘Idon’t know’. Heasws said: ‘So why has the beard Made to be forthe men?’ He said, ‘I don’t know’. Heasws said: ‘So why are thepalms free from hair?’ He said, ‘I don’t know’. Heasws said: ‘Sowhy are the nails and the hair devoid of life?’ He said, ‘I don’tknow’.

Heasws said: ‘So why was the heart (shaped to be) like theseed of pine?’ He said, ‘I don’t know’. Heasws said: ‘So why wasthe lung not Made to be in two pieces and its movement is inits place?’ He said, ‘I don’t know’. Heasws said: ‘So why was theliver (made to be) hump-backed?’ He said, ‘I don’t know’.Heasws said: ‘So why was kidney (Made to be shaped) like theseed of the bean?’ He said, ‘I don’t know’. Heasws said: ‘So whydo the knees bend towards the back?’ He said, ‘I don’t know’.Heasws said: ‘So why is the foot sole curved?’ He said, ‘I don’tknow’. So Al-Sadiqasws said: ‘But, Iasws do know’. He said, ‘Soanswer’.

Al-Sadiqasws said: ‘There is a bonding (of the bones) in thehead because of the hollowness. If it was without the bonding(i.e. one piece), the headaches would be quicker to it. So whenthere is a gap in between (these pieces), the headaches are re-mote from it. And the hair has been Made to be on top of it sothat the oil can easily arrive to the brain from its roots, and thevapour can be released from it and the heat and the cold canbe repulsed from it. And the forehead is devoid from the hairbecause it is an inlet of the Light to the two eyes, and the lineshave been Made to be in it so that the flow of the sweat from

44

the head would be diverted away from the eyes in accordanceto what the human being sweat upon himself, like the river inthe earth which withhold the water.

And the two eyelids had been Made to be on top of the twoeyes in order to repulse the light from these two in a sufficientmeasure. Have you not see, O Indian, that the one who is en-gulfed by the light tends to place his hand upon his eyes in or-der to repulse from these two in accordance with what is suffi-cient for these two? And the nose has been Made to be in themiddle of these two in order to divide the light into two parts,to each eye equally. And the eye was Made to be like the al-monds so that the medicine would flow in it with the needle,and the illness can be extracted from it, and if it was square orrounded, the needle would not flow in it, and the medicinewould not have been applied to these, nor an illness to be ex-tracted from it.

And the nostril of the nose has been Made to be at its bottomso that the illnesses can come out from it sloping downwardsfrom the brain, and the aromas can ascend into it to the nose,and if it has been at its top, neither would the illnesses havedescended nor would he have been able to find the fragrances.And the moustache and the lip has been Made to be at the topof the mouth in order to withhold what descends from thebrain (through the nose) into the mouth, so that perhaps itwould interfere to the human being with his food and his drink,so he removes it from himself.

And the beard has been Made to be for the men so that theywould be needless by it from the covering during the behold-ing, and he would be known by it whether he is a male or a fe-male. And the incisors have been Made to be sharp for by it isthe biting, and the Molars have been Made to be flat becauseby it is the grinding and the chewing, and the canines arelengthy in order to strengthen the molars and the incisors andthe teeth can be equalised in their construction (for theirworkings).

And the palms are devoid of hair because the touching, and ifthere was hair in these two, the human being would not haveknown what he is facing and what he is touching. And the hairand the nails are devoid of life because their lengthening isdirty and its clipping is beauty, and if there was to be life in

45

them, the human being would undergo pain in clipping these.And the heart is like the seed of the pine because it is inverted,and its head is Made to be thin so that it would enter into thelungs and aerate itself from it by its coldness lest the brainoverheats it. And the lungs have been Made to be in twopieces, so that in their pressings, they can aerate (the body)with its movement.

And the liver was Made to be hump-backed in order not toover-burden the stomach, and extracts the vapours from it.And the kidneys are bean-shaped because upon it hits thedrops of semen, and had it been square or circular, the firstdrop would withhold the second drop, and he would not feelthe pleasure of its exit as the semen descends from the backbone to the kidney. Thus it is like the worm, and it wigglesfrom its front part to its second part, like the shooting of thearrow from the bow.

And the knees are Made to bend towards the back, becausethe human being walks to what is in front of him, so his move-ment is equalised, and had it not been for that, he would falldown in his walking. And the feet (sole) is Made to be curved,because the thing, if the whole of it occurs upon the ground, itis heavy, (like) the weight of a millstone. And if was on its side,a child would be able to move it, and if he were to fall upon hisface, it would be difficult for the man (to lift it)’.

So the Indian said, ‘From where did this knowledge (come) toyouasws?’ So heasws said: ‘Iasws took it from myasws forefath-ersasws, from Rasool-Allahsaww, from Jibraeelasws, from theLordazwj of the Worlds, Mighty is Hisazwj Majesty Who Createdthe bodies and the spirits’. So the Indian said, ‘Youasws havespoken the truth, and I hereby testify that there is no god ex-cept for Allahazwj and that Muhammad is Rasool-Allahazwj andHisazwj servant, and that youasws are the most knowledgeableof yourasws era’.45


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Chapter 21The reason due to which the idiot came tobe the most Hated of the things

Muhammad Biin Musa Bin Al Mutawakkal narrated to us,from Ali Bin Al Husayn Al Sa’ady Abady, from Ahmad Bin AbuAbdullah Al Barqy, from his father, from Muhammad Bin AbuUmeyr, from the one who mentioned it,

Abu Abdullahasws having said: ‘Allahazwj Mighty and Majesticdid not Created anything more hateful to Himazwj than the fool,because it crucifies the thing most Beloved to Himazwj, and it isthe intellect’.46

My father narrated to us, from Sa’ad Bin Abdullah, fromAhmad Bin Muhammad Bin Isa, from Ibn Fazaal, from Al Has-san Al Jaham who said,

‘I heard Al-Rezaasws saying: ‘The friend of every person is hisintellect, and his enemy is his ignorance’.47


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Chapter 22The reason due to which the hair does notgrow in the middle of the palm and it growsupon its back

Ali Bin Ahmad Bin Muhammad narrated to us, fromMuhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Is-mail Al Barmakky, from Ali Bin Al Abbas, from Umar Bin AbdulAziz, from Hisham Bin Al Hakam who said,

‘I asked Abu Abdullahasws, so I said, ‘What is the reason withregards to the middle of the palm, that the hair does not growupon it, and it grows upon its back?’ So heasws said: ‘For tworeasons – As for one of these two, so it is because the peoplewho are working upon the land which they trample upon andfrequently walk upon it, there does not grow anything in it.And the other reason - it is because it has been Made to whichfrom the doors by which the things meet up, so it has been leftand the hair does not grow upon it in order to sense the hardfrom the soft, and the coarse. The hair does not cover it fromsensing the things, and the remaining of the people would nothappen except upon that’.48


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Chapter 23Reason for the quickness of understandingand its slowness

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromIbrahim Bin Hashim, from Ali Bin Ma’bad, from Al Husayn BinKhalid, from Is’haq Bin Amaar who said,

‘I said to Abu Abdullahasws, ‘The man comes to me and Ispeak to him some of my words, so he understands all of it, andamong them is one whom I speak with the speech, so he fulfilsall of my speech, then returns it to me just as I had spoken tohim, and among them is one whom I speak to, so he is saying,‘Repeat it to me’. So heasws said: ‘O Is’haq! Or, do you knowwhy this is (the case)?’ I said, ‘No’. Heasws said: ‘The one towhom you speak some of your words and he understands all ofit, so that is from those whose seed is kneaded with his intel-lect. And as for those whom you speak so he is loyal to yourspeech, then answers you upon your words, so that is thewhose intellect was composed in the belly of his mother’ Andas for those whom you speak to with the speech, so he is say-ing, ‘Repeat it for me’, so that is the one whose intellect wascomposed in him after he had grown up, so he is saying,‘Repeat it for me’.49

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Ahmad Ibn Muhammad, from AlHassan Bin Mahboub, from one of his companions,

Abu Abdullahasws has said: ‘The intellect is the pillar of thehuman being. And it is from the intellect – the insight, and theunderstanding, and the memorisation, and the knowledge. So ifhis intellect is supported by the Light, he would be a know-ledgeable one, a memoriser, intelligent, visionary,

49

understanding. And it is with the intellect that he is complete,and it evidences his vision, and is the key to his affairs’.50


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Chapter 24Reason for the good manners and the badmanners

Ali Bin Haatim informed me, from Abu Abdullah Bin Sabit,from Abdullah Bin Ahmad, from Al Qasim Bin Urwa, fromBureyd Bin Muawiya Al Ajaly,

Abu Ja’farasws has said: ‘Allahazwj Mighty and Majestic Senddown a Hourie from the Paradise to Adamas. So heas marriedher to one of hisas sons, and got the other son to be married toa Jinnie. Thus, all of what was born from the people, of beautyand good manners, so it is from the Houries, and whatever itwas from among them, from the bad manners, so it is from thechildren of the Jinnie, and it is denied that heas married hisas

sons to hisas daughters’.51


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Chapter 25The reason due to which it is not allowed forthe man to say to his child, ‘This one neitherresembles me not does it resemble myforefathers’.

My father said, ‘Ahmad Bin Idrees narrated to us, fromMuhammad Bin Al Husayn Bin Abu Al Khatab, from Ja’far BinBashir, from a man,

Abu Abdullahasws has said: ‘Allahazwj Blessed and High,whenever Heazwj Intends to Create a creature (human being),Gathers every face which was in between him and his forefath-ers up to Adamas, then Creates him upon the image of one ofthem. Therefore, one of you should not be saying that ‘This oneneither resembles me nor does he resemble anything from myforefathers’.52


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Chapter 26The reason due to which the fathers find(love) for the sons, what the sons do not findfor the fathers

Ja’far Bin Muhammad Bin Masroor narrated to us, from AlHusayn Bin Muhammad Ib Aamir, from his uncle Abdullah BinAamir, from Muhammad Bin Abu Umeyr, from Hisham BinSalim who said,

‘I said to (Imam) Al-Sadiqasws, ‘What is the matter that wefind for our children (the love) what they do not find for us?’Heasws said: ‘Because they are from you, and you are not fromthem’.53


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Chapter 27Reason for the greying (during old age) andits beginning

My father said, ‘Sa’ad Bin Abullah narrated to us, from Ay-oub Bin Noah, from Muhammad Bin Abu Umeyr, from Hafs BinAl Bakhtary,

Abu Abdullahasws has said: ‘The people did not used to begreying. So (one day) Ibrahimas was something in hisas beard,so heas said: ‘O Lordazwj! What is this?’ So Heazwj Said: “This isdignity”. So heas said: ‘O Lordazwj! Increase dignity formeas’.54

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from AliBin Mahziyar, from Al Husayn Bin Amaar, from Naeem,

Abu Ja’farasws has said: ‘Ibrahimas woke upon one morningand heas saw something white in hisas beard, so heas said: ‘ThePraise is for Allahazwj Lordazwj of the Worlds Who Made meas

reach this age and Ias have not disobeyed Allahazwj (even) forthe blink of an eye’.55

Ali Bin Haatim informed me, from Ja’far Bin Muhammad,from Yazeed Bin Haroun, from Usman, from Ja’far Bin Al Ray-aan, from Al Hassan Bin Al Husayn, from Khalid Bin Ismail BinAyoub Al Makhzamy,

(It has been narrated) from Ja’farasws Bin Muhammadasws,that he heard himasws narrating to Abu Al-Tufayl that Aliasws

was saying: ‘The man used to die after having reached theapex of his life and (his hair) would not be grey. So the manwould come to the man and his son but would not recognisethe father from the son, so he was saying, ‘Which one of you isthe father?’ So when it was the era of Ibrahimas, so heasws

said: ‘O Allahazwj! Make something for meas to be recognised

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by’. Heasws said: ‘So (the hair of) hisas head whitened alongwith hisas beard’.56

54 Al Illal Al Sharaie – V 1 Ch 95 H 155 Al Illal Al Sharaie – V 1 Ch 95 H 256 Al Illal Al Sharaie – V 1 Ch 95 H 3

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Chapter 28Reason for the nature, and the desires, andthe loves

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Ahmad Ibn Muhammad Bin Isa,from Al Hassan Bin Mahboub, from Amro Bin Abu Al Maqdam,from Jabir,

Abu Ja’farasws has narrated that Amir Al-Momineenasws said:‘When Allahazwj Blessed and High Loved that Heazwj Create acreature by Hisazwj Hands, and that was after what was pastfrom the Jinn and the al-Nisnaas in the earth by seven thou-sand years, and when it was the Desire that Allahazwj CreateAdamas for which Heazwj Wanted, from the Management (ofthe affairs) and the Pre-destination, when Heazwj Constituted itin the skies and the earth, and it was all in Hisazwj Knowledge,when Heazwj Intended all that, Uncovered the Veils of theskies.

Then Heazwj Said to the Angels: “Look at the people of theearth from Myazwj creatures, from the Jinn and the al-Nisnaas”.So when they saw what they had been doing in it, from the dis-obedience and shedding of the blood without right, and themischief in the earth, that was grievous upon them, and theywere angered for the Sake of Allahazwj, and expressed remorseupon the earth, and their anger was out of control, they said:‘O Lordazwj! You are the Mighty, the All-Powerful, the Com-peller, the Able, the Magnificent of Glory, and these areYourazwj creatures, the weak, the humble in Yourazwj earth,turning in Yourazwj Control, and are living by Yourazwj Susten-ance, and are enjoying by well-being given by Youazwj, and theyare disobeying Youazwj with the likes of these grievous sins.Are Youazwj not Regretting, or Angered, nor Retaliating for

56

Yourselfazwj when Youazwj Heard from them and Youazwj Saw?And that was grievous upon us, and is a gave matter with re-gards to Youazwj’.

So when Allahazwj Mighty and Majestic Heard that from theAngels, Said: “[2:30] I am going to Make a Caliph in theearth for Myselfazwj against them. Thus, he would become aProof for Meazwj over them in Myazwj earth over Myazwj

creatures’. So the Angels said: “Glory be to Youazwj! Are Yougoing to Make in it one as shall make mischief thereinand shed the blood, and we Glorify with Your Praise andextol Your Holiness? And they said: ‘So Make him from us,for neither make mischief in the earth nor do we shed theblood’.

The Majestic is Hisazwj Majesty Said: “O Myazwj Angels, Iknow what you are not knowing. Iazwj Intend that Iazwj

Create a creature with Myazwj own Hands, and Make his off-spring to be Prophetsas and Mursilsas, and righteous servants,and the Guiding Imamsasws, Making them to be Myazwj Caliphsover Myazwj creatures in Myazwj earth, forbidding them fromdisobeying Meazwj, and warning them of Myazwj Punishment,and Guiding them to obeying Meazwj, and they can travel bythem upon Myazwj Way.

And Iazwj shall Make them a Proof for Meazwj, as an excuseand a warning, and would Set forth the al-Nisnaas from Myazwj

earth, thus Purifying it from them, and Iazwj shall Transfer thedisobedient Jinn away from Myazwj citizens, and Myazwj

creatures, and Myazwj good ones, and Settle them in the atmo-sphere, and in the horizons of the earth, not being adjacent tothe offspring of Myazwj creatures. And Iazwj shall Make a veil tobe in between the Jinn and Myazwj creatures, and the offspringof Myazwj creatures would neither be able to see the Jinn, norfeel them, nor intermingle with them, nor have gatherings withthem. So the one who disobeys meazwj, from (disobeying) theoffspring of Myazwj creatures whom Iazwj have Chosen for My-selfazwj, Iazwj shall Settle them in the settlements of the dis-obedient, and Turn them towards their turning, and it does notworry Meazwj (the least)”. So the Angels said: ‘O our Lordazwj!Do whatever Youazwj so Desire to. There is no knowledge withus except what Youazwj have Taught us. Youazwj are the All-Knowing, the Wise’.

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So Allahazwj, Majestic is Hisazwj Majesty, Said to the Angels:“[15:28] And when your Lord Said to the Angels: I am go-ing to Create a person of the essence of black mud Fash-ioned into shape [15:29] So when I have Made him com-plete and Blown into him from My Spirit, fall down tohim Prostrating”. And that was from the Commands of Al-lahazwj Mighty and Majestic and Made it to precede to the An-gels with regards to Adamas, from before Heazwj Createdhimas, as an Argument from Himazwj against them’.

Heasws said: ‘So Allahazwj Blessed and High Scooped a scoopof the fresh and the sweet water, so Heazwj Mixed it and it so-lidified. Then Heazwj Said to it: “From you Iazwj shall Createdthe Prophetsas, and the Mursilsas, and Myazwj Righteous ser-vants, and the Imamsasws of Guidance, the inviters to theParadise, along with theirasws followers up to the Day of Judge-ment, and it does not worry Meazwj (the least). And Iazwj shallnot be questioned about what Iazwj Do, and they shall be Ques-tioned” – Meaning by that Hisazwj creatures.

Heazwj Scooped a scoop of the salty and the bitter water, soHeazwj Mixed it and it solidified. Then Heazwj Said to it: “Fromyou Iazwj shall Create the tyrants, and the Pharaohs, and theharsh ones, and the brethren of the devils, and the inviters tothe Fire, up to the Day of Judgement, along with their follow-ers, and it does not worry Meazwj (the least). And Iazwj shall notbe questioned about what Iazwj do, but they will beQuestioned”.

Heasws said: ‘And Heazwj Placed a condition of Al-Bada’a (Al-teration of the Divine Will) with regards to that, and did notPlace the condition of Al-Bada’a with regards to the compan-ions of the Right. Then Heazwj Mixed the two waters, so Heazwj

Kneaded it, then Cast it in front of Hisazwj Throne, and thesetwo were races (breeds) of clay.

Then heazwj Commanded four Angels – Al-Shimaal, and Al-Dabour, and Al-Saba, and Al-Junoub, that they should roll three(things) upon these and aerate these and pulverise these. Thenthey should permeate these with four natures – the wind, thedust/powder, the blood, and the phlegm’. So the Angels rolledover these, and these are Al-Shimal, and Al-Saba, and Al-Jun-oub, and al-Dabour, so they made to flow in these, the fournatures.

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Heasws said: ‘And the wind, from the four natures in thebody, is from Al-Shimal. And the phlegm in the four natures inthe body, is from Al-Saba. And the dust/powder in the fournatures of the body, is from Al-Dabour. And the blood in thefour natures in the body, is from Al-Junoub. So the person wasformed and the body was completed.

Thus, from the wind is necessitated the love for the life, andthe long deeds and the greed. And from the phlegm is necessit-ated the love of the food and the drink, and the gentleness andthe kindness. And from the dust is necessitated the anger, andthe foolishness, and the demonization, and the bullying, andthe rebellion, and the haste. And from the blood is necessitatedthe love of the women, and the pleasures, and the indulging inthe Prohibitions, and the lustful desires’.

Amro said, ‘Jabir informed me from Abu Ja’farasws havingsaid: ‘Weasws found it in a book from the books of Amir Al-Momineen Aliasws’.57

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromAhmad Bin Abu Abdullah, from someone else, from Abu TahirBin Hamza,

Abu Al-Hassan Al-Rezaasws has said: ‘The natures are four.So from these is the phlegm, and it is a disputant, argumentat-ive. And from these is the blood, and it is a slave, and some-times the slave kills its master. And from these is the wind, andit is a coaxing (luring) king. And from these is the bitter, andfar be it, far be it, it is the ground. If it shakes, whatever isupon it, (also) shakes’.58

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa,from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, fromAbu Jameela, from the one who mentioned it,

Abu Ja’farasws has said: ‘The cruelty is in the liver, and thelife is in the lungs, and the settlement of the intellect is in theheart’.59

Muhammad Bin Musa Bin Al Mutawakkil, from Abdullah BinJa’far Al Humeyri, from Muhammad Bin Al Husayn, from AlHassan Bin Mahboub, from sone of our companions, raising theHadeeth, said,

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‘Heasws said: ‘When Allahazwj Mighty and Majestic Createdthe clay of Adamas, Commanded the four winds, so they flowedover it. Thus, it took its natures from each of these winds’.60

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Ab-dullah Al Kufy, from Musa Bin Imran Al Nakhai’e, from hisuncle Al Husayn Bin Yazeed, from Ismail Bin Abu Ziyad Al Sak-uny who said,

‘Abu Abdullahasws said: ‘But rather, the human being cameto be eating and drinking by the fire, and seeing and workingby the vision, and hearing and smelling by the wind, and found(the taste) of the food and the drink by the water, and movedby the soul. And had it not been for the fire in his stomach, hewould not have digested’ – or said: ‘The food and the drinkwould have been destroyed’.

‘And had it not been for the wind, neither would the firehave ignited the stomach not would the weight have exitedfrom his belly. And had it not been for the soul, he would haveneither moved, not come or gone. And had it not been for thecoldness of the water, the fire of the stomach would have incin-erated him. And had it not been for the light, he would haveneither seen nor understood.

Thus, the clay is his image, and the bones in his body are ofthe status of the tree in the ground, and the blood in his bodyis at the status of the water in the ground. (The tree) cannotstand in the ground except with the water, and the body of thehuman being cannot stand except with the blood and the brainis creamy blood and its butter.

So, like this is the human being, Created from the realm ofthe world and the realm of the Hereafter. So when Allahazwj

Gathered between these two, his life came to be in the earth,because he descended from the realm of the sky to the world.So when Allahazwj Separates between the two, that section be-come the death, and the other returns to the sky. Thus, the lifein the earth, and the death in the sky, and that is because therewas a separation of the souls from the body. So the soul andthe light return to the first order, and the body is left becauseit is from the realm of the world.

But rather, the body is spoilt in the world because the windwould wipe out the water, so it would dry, and there would re-main the clay. Thus it would decay and everything would revert

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back to its first essence. And the soul moves with the breath,and the movement of the breath is from the wind. So what wasfrom the soul of the Believer so it is supported with the intel-lect, and what was from the soul of the Infidel, so it is a firesupported by the rejection of it.

So this is the image of fire, and this is the image of light.And the death is a Mercy from Allahazwj to Hisazwj Believingservants, and a Vengeance upon the infidels. And the twoPunishments are (from) Allahazwj – one of these is the matter ofthe soul, and the other is the overcoming of some people overthe others.

So what was faced by the soul, so it is the illness and thepoverty, and what was from the overcoming, so it is the ven-geance. And these are the Words of the High [6:129] Andthus do We make some of the unjust to attach to otherson account of what they earned from the sins. So whatwas from the sins of the soul, it would be from that illness andthe poverty, and what was from the overcoming, so it is thevengeance, and what was for the Believer, a Retribution forhim in the world, and a Punishment for him in it.

And as for the Infidel, so the Retribution is upon him in theworld and the evil Punishment in the Hereafter, and that doesnot happen except due to the sins, and the sins are from thedesires. And from the Believer it is the error and the forgetful-ness, and what transpire from what he cannot endure. Andwhat was in the Infidel, so it is his resorting to the denial, andthe aggression, and the envy. And these are the Words of Al-lahazwj Mighty and Majestic [2:109] (Turn you into Infidels)out of envy from themselves.61

Muhammad Bin Musa Bin Al Mutawakkil narrated to us,from Abdullah Bin Ja’far Al Humeyri, from Ahmad BinMuhammad Bin Isa, from Al Hassan Bin Mahboub, from one ofour companions, raising it, said,

‘Abu Abdullahasws said: ‘The recognition of oneself can beknown by four natures, and four pillars, and four corners. Andhis natures are – the blood, and the bitter/dust, and the wind,and the phlegm. And his four pillars are (based on) the intel-lect, and from the intellect are – the discernment, and the un-derstanding, and the memorisation, and the knowledge. And

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his corners are – The light, and the fire, and the spirit, and thewater’.

So he sees, and hears, and understands with the light, andeats and drinks by the fire, and copulates and moves by thespirit, and finds the taste of the food by the water. So these arethe foundations of his image.

So if he was knowledgeable, a memoriser, an intellectual,and understanding one, he would recognise in what (state) heis in, and from where the things come from, and for which he ishere for, to what he is going to, by the sincerity of the Onenessand the acceptance of the obedience (to Allahazwj), and thesoul has flowed in him and it is hot, and it flows in him and it iscold.

So if it is replaced by the heat, he would be arrogant, andself-conceited, and accusing, and murder, and theft, and get-ting excited, and rejoicing, and being immoral, and committingadultery, and exhilaration, and being extravagant.

And if it was cold, he would care, and sorrowful, and re-freshing, and withered, and forgotten, and despairing. Theseare the symptoms which happen to be from these illnesses, forit is its way, and the first one of that does not happen exceptdue to the erroneous deeds. So these would be in accordancewith eating and drinking in a particular time, when that time isnot appropriate for that, the eating and the drinking, in an er-roneous state. Thus these various types of illnesses are oblig-ated upon the world’.

And heasws said: ‘The body parts of the human being, andhis veins, and his organs are armies for the Sake of Allahazwj,Conscripted. So when Allahazwj Intends an illness with it,Heazwj Makes it to overcome him. So Heazwj Makes him sickfrom wherever Heazwj so Intends to by that very illness’.62

Muhammad Bin Musa Al Barqy narrated to us, from Ali BinMuhammad Majaylawiya, from Ahmad Ibn Abu Abdullah, fromhis father, from Muhammad Bin Sinan, by his chain,

It has been narrated from Amir Al-Momineenasws: ‘Thestrangest of what is in the human being, is his ‘???? ’ heart.And for him it is a resource of the wisdom and its antibodies ofits disputes. If the hope comes to his mind, the greed humili-ates him; and if he is stimulated by the greed, jealousy des-troys him; and if despairs comes to him, the regret kills him;

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and if anger is presented to him, his rage is intensified; and ifhe is happy by the satisfaction, he forgets the preservation ofit; and if the fear grabs him, the caution occupies him; and ifthe security is widened for him, the neglect crucifies it; and ifthe favour occurs for him, the pride seizes him; and if a diffi-culty hits him, so he shrieks in panic; and if he is benefitted bythe wealth, the riches make him rebellious; and if destitutionbites him, the affliction keeps him occupied; and if the hungerfaces him, weakness sits with him; and if he over eats, the indi-gestion arrests him. Thus, every deficiency is harmful, andevery extravagance is a spoiler’.63

And by this chain, from Muhammad Bin Sinan, from one ofhis companions,

(The narrator says) ‘I heard Abu Abdullahasws saying to aman: ‘Know, O so and so, that the status of the heart from thebody is at the status of the Imamasws from the people, theoneasws who is obligatory to obey, upon them. Do you not seethat all of the parts of the body are unconditionally for theheart and are translators for it, being led by it – the two ears,and the two eyes, and the nose, and the mouth, and the twohands, and the two legs, and the private parts.

So if the heart, when it wishes to look, the man opens hiseyes; and if it wishes to listen, his ears move and open theirhearings, so he hears; so when the heart wishes to smell, thenose sniffs, so that particular aroma is invited to the heart; andif it wishes to speak, it does so by the tongue; and if it wishesto seize (something) the two hands work towards it; and if itwishes to move, the two feet walk; and when it is with desires,the manhood stirs. So all these are supported from the heart bythe movement, and similar to that is the Imamasws, that they(people) should be obedient to the commands from himasws’.64

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed nar-rated to us, from Muhammad Ibn Al Hassan Al Saffar, fromMuhammad Bin Abu Abdullah Al Barqy, from Ali Bin Hadeed,from Sama’at Bin Mahran who said, ‘

‘I was in the presence of Abu Abdullahasws, and in hisasws

presence were a number of hisas loyalists. So there flowed amention of the intellect and the ignorance. So heasws said: ‘Getto know, the intellect and its army, and the ignorance and itsarmy, and you would be Guided’.

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Sama’at said, ‘May I be sacrificed for youasws! We do not un-derstand except what youasws make us to understand’. So AbuAbdullahasws said: ‘Allahazwj Created the intellect, and it is thefirst of the creatures to be Created from the spiritual realmfrom the right of the Throne, from Hisazwj Light. So Heazwj

Said to it: “Turn back!” so it turned back. Then Said to it:“Come forward!” So it came. So Allahazwj Mighty and MajesticSaid to it: ‘Iazwj have Created you as a magnificent creature,and Honoured you over all of Myazwj creatures”.

Heasws said: ‘Then Heazwj Created the ignorance from thesalty dark ocean. So Heazwj Said to it: “Turn back” So it turnedback. Then Said to it: “Come forward!” But it did not come for-ward. So Allahazwj Said to it: “Are you being arrogant?” SoHeazwj Cursed it. Then Heazwj Made seventy-five armies for theintellect. So when the ignorance saw what Prestige Allahazwj

has Honoured the intellect with, and what Heazwj had Given it,harboured enmity towards it. So the ignorance said: ‘OLordazwj! This is a creature similar to me. Youazwj Created it,and Honoured it, and Strengthened it. And I am opposite to it,and there is no strength for me by it. Therefore Give me thearmy similar to what Youazwj have Given it’. So Allahazwj Said:“Yes. But, if you were to disobey Meazwj after that, Iazwj willThrow you and your army out from Myazwj Mercy”. It said, ‘Ihave agreed’. Thus, Allahazwj Gave it seventy-five armies.

So from what Allahazwj Gave the intellect from the seventyfive armies, the army of goodness is its Vizier, and Made its op-posite to be (the army of) evil, and it is the Vizier of the (armiesof) the ignorance.

And the ‘Imaan’ (belief), its opposite is the disbelief; and theratification, and its opposite is ingratitude; and the hope, andits opposite is the despair; and the justice, and its opposite isinjustice; and the satisfaction, and its opposite is the resent-ment; and the thankfulness, and its opposite is ungratefulness;

And the expectation, and its opposite is helplessness; andthe reliance, and its opposite is the greed; and the compassion,and its opposite is the harshness; and the mercy, and its oppos-ite is the anger; and the knowledge, and its opposite is the ig-norance; and the understanding, and its opposite is the stupid-ity; and the chastity, and its opposite is immorality; and the as-ceticism, and its opposite is the yearning;

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And the gentleness, and its opposite is the relentlessness;and the awe, and its opposite is audacity; and the humbleness,and its opposite is pride; and the relaxedness, and its oppositeis haste; and the forbearance, and its opposite is foolishness;and the contentment, and its opposite is the bluffing; and thepeacefulness, and its opposite is the arrogance; and the accept-ance, and its opposite is the compulsion;

And the pardoning, and its opposite is the rancour (bitter-ness); and the tenderness, and its opposite is the callousness(cruelty); and the conviction, and its opposite is the doubt; andthe patience, and its opposite is the anxiety; and the forgive-ness, and its opposite is the revenge; and the richness, and itsopposite is the poverty; and the pondering, and its opposite isthe omission; and the memorising, and its opposite is the for-getfulness; and the sympathy, and its opposite is thedetachment;

And the contentment, and its opposite is the greed; and theequality, and its opposite is the prevention; and the cordiality,and its opposite is the enmity; and the loyalty, and its oppositeis the betrayal, and the obedience, and its opposite is the dis-obedience, and the subservience, and its opposite is the su-premacy; and the security, and its opposite is the affliction;and the love, and its opposite is the hatred, and the truthful-ness, and its opposite is the lying; and the truth, and its oppos-ite is the falsehood;

And the trustworthiness, and its opposite is the treachery;and the sincerity, and its opposite is the dishonesty; and mag-nanimity, and its opposite is the apathy; and the understand-ing, and its opposite is the stupidity; and the recognition, andits opposite is the denial; and the politeness, and its opposite isthe rudeness; and the safety of the unseen, and its opposite isthe intemperance; and the concealment, and its opposite is thepublicising;

And the Salat (Prayer), and its opposite is the wasting of it;and the Fasting, and its opposite is the breaking of it; and theJihad, and its opposite is the withdrawal from (running away);and the Hajj, and its opposite is the renouncement of theCovenant; and the conservation of the Hadeeth, and its oppos-ite is the scandal; and the goodness to the parents, and its

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opposite is the disowning; and the reality, and its opposite isthe showing off; and the goodness, and its opposite is the evil;

And the veil, and its opposite is the shamelessness; and thedissimulation, and its opposite is the broadcasting; and thefairness, and its opposite partiality; and the peacefulness, andits opposite is the rebellion; and the cleanliness, and its oppos-ite is the filth; and the modesty, and its opposite is the impro-priety; and the intent, and its opposite is the aggression; andthe rest, and its opposite is the exhaustion; and the ease, and isopposite is the difficulty;

And the Blessings, and its opposite is the annihilation; andthe good health, and its opposite is the suffering; and the sta-bility, and its opposite is the wavering; and the wisdom, and itsopposite is the desire; and the dignity, and its opposite is themeanness; and the happiness, and its opposite is the misery;and the repentance, and its opposite is the persistence; and theseeking Forgiveness, and its opposite is the keeping pride; andconservativeness, and its opposite is the recklessness;

And the supplication, and its opposite is the withholding it;and the vitality, and its opposite is the lethargy (dullness); andthe happiness, and its opposite is the grief; and the intimacy,and its opposite is the prejudice; and the generosity, and its op-posite is the stinginess.

And these armies of the intellect are not complete in anyoneexcept in a Prophetas or a successoras of a Prophetas, or a Be-liever whose heart Allahazwj has Tested for the Eman (faith). Asfor the rest of those who are in ourasws Wilayah, so if one ofthe them is not free from some of these armies becoming inhim until they are competed in him, he should be fearing fromthe ignorance.

Thus, during that, they would come to be in the high Levelsalong with the Prophetsas and the successorsas. But rather, thesuccess can be realised with the understanding of the intellectand is armies, and keeping away from the ignorance and itsarmies.

May Allahazwj Cause usasws and you all to achieve Hisazwj

obedience and Hisazwj Pleasure’.65

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed nar-rated to us, from Muhammad Bin Al Hassan Al Saffar, fromIbrahim Bin Hashim, from Abu Is’haq Ibrahim Bin Al Haysam

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Al Khafaf, from a man from our companions, from Abdul MalikBin Hisham, from Ali Al Ash’ary, raising it, said,

‘Rasool-Allahsaww said: ‘Allahazwj has not been worshippedwith the likes of the intellectual, and the intellect of a person isnot complete until there happen to be ten qualities in it – (1)The good from him is expected; (2) The evil from him is se-cured (not expected); (3) He belittles the goodness which iswithin him; (4) And he magnifies the good which is from oth-ers; (5) He does not complain of those that seek the needs fromhim; (6) And he does not get tired of seeking the knowledge forthe length of his life; (7) The poverty is more beloved to himthan the riches; (8) And the humbleness is more beloved to himthan the honour; (9) His share from the world is his livelihoodand the society; (10) And as for the society (he lives such that)he does not see anyone except that he says, ‘He is better than Iam, and more pious’.

But rather, the people are of two types – A man who is bet-ter than him and more pious, and another who is more evilthan him and lower. So when he meets the one who is betterthan him and more pious, he humbles himself to him to ascendto him. And when he meets the one who is more evil than him-self and lower, he says, ‘Perhaps the goodness in him is hid-den, and his evil is apparent, and perhaps his ending would bewith goodness’. So when he does that, he would prevail in hisglory, and would be the chief of the people of his era’.66

Muhammad Bin Musa Bin Al Mutawakkal narrated to us,from Ali Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Ab-dullah Al Barqy, from his father, from Abu Nahshal, fromMuhammad Bin Ismail, from his father, from Abu Hamza whosaid,

‘I heard Abu Ja’farasws saying: ‘Allahazwj Mighty and MajesticCreated usasws from the high Illiyeen, and Created the heartsof ourasws Shiah from what Heazwj Created usasws from, andCreated their bodies from (clay) besides that. Thus, theirhearts incline towards usasws because these have been Createdfrom what weasws have been Created from’. Then heasws re-cites this Verse [83:18] Nay! Most surely the record of therighteous shall be in the Iliyeen. [83:19] And what willmake you know what the highest Iliyeen is? [83:20] It isa written book, [83:21] Those of Proximity witness it’.67

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Ahmad Bin Haroun narrated to us, from Muhammad Bin Ab-dullah Al Humeyri, from his father, from Yaqoub Bin Yazeed,from Hamaad Bin Isa, from Abu Naeem Al Hazly, from a man,

Aliasws Bin Al-Husaynasws having said: ‘Allahazwj Blessed andHigh Created the Prophetsas from the clay of Illiyeen, theirhearts (as well as) their bodies, and Created the hearts of theBelieves from that very clay, and Created the bodies of the Be-lievers from (clay) besides that. And Heazwj Created the Infidelfrom the clay of Sijjeen, their hearts and their bodies. SoHeazwj Mixed the two clays. So from this the Believer begetsthe Infidel, and the Infidel begets the Believer, and it is fromover here that the Believer commits the sins, and from overhere the Infidel does the good deeds. So the hearts of the Be-lievers incline towards what they have been Created from, andthe hearts of the Infidels incline towards what they have beenCreated from’.68

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Ab-dullah Al Kufy, from Muhammad Ibn Ismail, raising it toMuhammad Bin Sinan, from Zayd Al Shahaam,

Abu Abdullahasws has said: ‘Allahazwj Blessed and HighCreated usasws from the Original Light. Heazwj Embedded thatLight in the clay from the high Illiyeen, and Created the heartsof ourasws Shiah from what ourasws bodies had been Createdfrom, and Created their bodies from the clay besides that.Thus, their hearts incline towards usasws because it wasCreated from what weasws have been Created from. Thenheasws recited [83:18] Nay! Most surely the record of therighteous shall be in the Iliyeen. [83:19] And what willmake you know what the highest Iliyeen is? [83:20] It isa written book, [83:21] Those of Proximity witness it.

And that Allahazwj Blessed and High Created the hearts ofourasws enemies from the clay of Sijjeen, and Created theirbodies from clay besides that, and Created the hearts of theiradherents from what their bodies had been Created from,Thus, their hearts incline towards them. Then heasws recited[83:7] Nay! Most surely the record of the wicked is in theSijjeen. [83:8] And what will make you know what theSijjeen is? [83:9] It is a written book [83:10] Woe on thatday to the beliers’.69

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My father narrated to us, from Sa’ad Bin Abdullah, fromAhmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity,raising it, said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and MajesticCreated usasws from Illiyeen, and Created ourasws Spirits fromhigher than that, and Created the spirits of ourasws Shiah fromIlliyeen, and Created their bodies from besides that. So it isfrom that reason there will always be nearness between usasws

and ourasws Shiah, and from then on their hearts have been in-clining towards usasws’.70

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed nar-rated to us, from Muhammad Bin Al Hassan Al Saffar, fromAhmad Bin Muhammad, from his father, from Ibn Al Arzamy,from his father, from Jabir Al Ju’fy,

Abu Ja’farasws has said: ‘If you intend to know that there isgood within you, look at your heart. So if it was such that islove the people who are obedient to Allahazwj Mighty andMajestic and hates the people who are disobedient to Himazwj,so within you is good, and Allah Loves you. And it was that ithates the people who are obedient to Allahazwj and loves thepeople who are disobedient to Himazwj, so there is no goodwithin you, and Allahazwj Hates you. And the person is with theone whom he loves’.71

57 Al Illal Al Sharaie – V 1 Ch 96 H 158 Al Illal Al Sharaie – V 1 Ch 96 H 259 Al Illal Al Sharaie – V 1 Ch 96 H 360 Al Illal Al Sharaie – V 1 Ch 96 H 461 Al Illal Al Sharaie – V 1 Ch 96 H 562 Al Illal Al Sharaie – V 1 Ch 96 H 663 Al Illal Al Sharaie – V 1 Ch 96 H 764 Al Illal Al Sharaie – V 1 Ch 96 H 865 Al Illal Al Sharaie – V 1 Ch 96 H 1066 Al Illal Al Sharaie – V 1 Ch 96 H 1167 Al Illal Al Sharaie – V 1 Ch 96 H 1268 Al Illal Al Sharaie – V 1 Ch 96 H 1369 Al Illal Al Sharaie – V 1 Ch 96 H 1470 Al Illal Al Sharaie – V 1 Ch 96 H 1571 Al Illal Al Sharaie – V 1 Ch 96 H 16

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"Wisdom is the lost property of the Believer,

let him claim it wherever he finds it"

Imam Ali (as)

illal al sharaie - reasons for the laws - volume 1 - part...

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